• 


THE  BENSON  LIBRARY  OF  HYMNOLOGY 

Endowed  by  the  Reverend 

Louis  Fitzgerald  Benson,  d.d. 


LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 
PRINCETON,  NEW  JERSEY 


ScB 
V33S 


I) 


1     .-.  \\\y  I «'-;  " 


Digitized  by  the  Internet  Archive 

in  2012  with  funding  from 

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A 

V  ^ 

TREATISE    ON    TSALMODY, 


ADDRESSED    TO    THE 


WORSHIPPERS  OF   GOD. 


CONTAINING  THE  WORK  OF 


THE    REV.  WJI.  SOl'IHERVILLE,  A.  .11. 


mWM    A5fi)5§)2??2®SS,®li 


PRINCIPALLY    FROM 


DR§.  ANDERSON  A1CD    ?IMIASTERS. 


"But  in  vain  do    thcr  worship  me,  teaching  for  doctrines  the 
commandments  of  men.'' 


PITTSBURGH : 

PRINTED  FOR  THE  PUBLISHER. 
1S3T. 


TO  THE  WORSHIPPERS  OF  GOD. 


The  present  is  a  time  of  great  division  in  the 
Church  of  God.  It  becomes  us,  as  witnesses  for 
Christ,  to  examine  well  the  grounds  of  these  di- 
visions. Let  us  lay  aside  all  pre-conceived  opi- 
nions, and  decide  according  to  reason.  It  is  our 
duty  to  heal  divisions,  as  far  as  possible,  if  we 
can  do  so  consistently  with  our  duty.  Psalmody 
has  been  the  cause  of  keeping  separate  many 
churches,  at  least,  of  increasing  the  breach — if 
ever  they  unite  they  must  first  unite  on  Psalmo- 
dy. We  hope  the  following  pages  will  be  bene- 
ficial for  this  purpose.  We  believe  it  to  be  im- 
possible to  unite  on  any  except  Scripture  Psalms. 
We  therefore  hope,  that  those  who  read  these 
pages,  will  be  enabled  to  see  that  it  is  possible 
to  unite  in  singing  praise  to  God  in  his  own 
words.     We  have  given  the  whole  of  Somer- 


Tille's  Treatise,  and  added  a  history  of  Psalmo- 
dy, principally  taken  from  Drs.  Anderson  and 
IVTMasters.  Seek  the  old  paths  and  walk  there- 
in with  care.  We  hope  God  will  prosper  this 
work  in  your  hands.  Remember,  you  are  judg- 
ing for  or  against  the  Lord — judge  as  for  eter- 
nity. 

THE  PUBLISHER, 


TO    THE 

PRESBYTERIANS  OF  HORTON. 


DEAR   BRETHREN, 

The  following  pages,  which  in  all  probability 
never  would  have  been  written,  but  for  your 
sakes,  are  addressed  to  you,  in  testimony  of  an 
anxious  desire  to  promote  your  spiritual  interests, 
and  the  purity  of  worship  in  your  public  meetings. 
Composed,  as  you  know  they  must  have  been,  in 
brief  intervals  of  time,  spent  in  travelling  and 
ministering  to  the  spiritual  wants  of  my  fellow- 
men,  and  when  the  mind  courted  repose,  little 
uniformity  can  be  expected  in  the  style  in  which 
they  are  presented.  If  I  have  succeeded  in  ex- 
pressing my  ideas  and  stating  my  arguments  per- 
spicuously, I  am  little  solicitous  about  the  judg- 
ment which  may  be  formed  of  the  structure  of 
the  sentences. 

The  ingenuousness  and  promptitude,  with 
which  you  submitted  the  feelings  created  by  edu- 
cation, and  strengthened  by  habit  in  favor  of  the 
sacred  poetrv  of  an  amiable  man,  and  elegant 
1* 


VI  DEDICATION. 

writer,  and  consented  to  the  introduction  of  the 
Songs  of  Zion,  though  in  a  less  fascinating  exte- 
rior, challenge  my  warmest  admiration,  and  are 
joyfully  received  as  an  earnest  that  my  labors 
among  you,  through  the  blessing  of  Christ,  and 
the  presence  of  his  spirit,  shall  not  prove  to  have 
been  vain. 

Doctor  M'Master's  "Apology  for  the  Book  of 
Psalms,"  the  only  work  written  upon  the  question 
which  I  have  attempted  to  discuss,  that  has  come 
into  my  hands,  as  it  appears  to  present  arguments, 
in  favor  of  an  inspired  Psalmody,  perfectly  con- 
clusive, I  would  rather  have  introduced  and  cir- 
culated but  for  the  reasons  following:  It  seemed 
easier  to  get  a  few  pages  upon  the  subject  printed 
in  the  Province  and  put  into  your  hands,  and  the 
hands  of  others,  who  may  deem  it  worthy  of  their 
examination  than  to  import  from  the  States  and 
sell  the  "Apology," — much  of  the  "Apology"  is 
written  in  reply  to  the  Divines  on  the  opposite 
side,  whose  writings  are  not  much,  if  at  all  known 
in  Nova-Scotia, — and  the  line  of  argument  which 
presented  itself  to  my  mind,  afforded  an  opportu- 
nity of  remarking  upon  other  important  subjects 
upon  wrhich  very  indefinite  ideas  are  generally 
abroad. 

I  have  in  general  expressed  myself  with  the  ut- 
most decision;  and  I  have  only  spoken  as  I  felt 


i 


DEDICATION.  Vli 

and  still  do  feel.  Perfectly  satisfied  thai  the  ground 
upon  which  I  trode  was  firm,  why  should  I  speak 
as  one  that  doubted!     No  indulgence,  nothing 

but  justice  is  craved  of  those  who  may  choose  to 
examine  what  1  have  written,  and  submitted  to 
the  public  upon  your  account.  The  man  who 
discovers  his  own  error  is  more  of  a  conqueror, 
than  one  who,  with  the  advantage  of  truth  upon 
his  side,  confutes  his  adversary ;  and  I  shall  most 
cordially  thank  him  who  shall  point  out  the  error 
into  which  I  may  have  fallen,  or  the  inconclusive- 
ness  of  the  argument  which  I  have  employed,  as 
the  instrument  by  whom  a  victory  is  obtained 
over  my  own  perverse  reasonings,  without  inqui- 
ring very  particularly  whether  he  be  moved  by  a 
spirit  of  contention,  ready  to  give  him  credit  for 
being  actuated  by  good  will. 

In  accommodation  to  those  who  are  disposed  to 
think  that  no  man  who  differs  from  them  is  wise  or 
deserving  of  regard,  except  he  be  great,  I  have  oc- 
casionally quoted  from  the  very  few  works  to 
which  I  have  had  access.  They  have  not,  how- 
ever, been  adduced  as  authority,  except  in  relation 
to  one  point  not  necessarily  connected  with  the 
grand  subject  of  inquiry,  the  decision  of  which  be- 
longs to  man;  and  I  will  not  be  answerable  for 
the  opinions  of  the  writers,  farther  than  they  are 
expressed  in  the  words  which  have  been  copied. 


Vlll  DEDICATION. 

That  this  small  publication  may  be  the  means, 
under  the  Head  of  the  Church,  of  more  fully  con- 
vincing you  of  the  propriety  of  the  step  you  have 
taken  since  my  entrance  among  you,  and  of  ex- 
citing that  spirit  of  calm  and  impartial  inquiry 
which  shall  conduct  to  the  discovery  of  truth  and 
promotion  of  purity  in  the  observance  of  divine 
institutions,  is  the  fervent  prayer  of 
Your  servant  for  Jesus'  sake, 

W.  S. 


lXTROBL XTIOA. 


That  it  is  the  duty  of  Christians  to  celebrate 
the  praises  of  God  in  the  use  of  Songs,  is  too  evi- 
dent to  him  who  is  acquainted  with  the  Holy 
Scriptures  to  require  proof.  The  example  of  the 
Old  Testament  Church,  to  which  we  shall  have 
occasion  to  refer  more  p  irticularly  afterwards,  the 
example  of  our  Saviour,  with  his  Apostles,  who, 
the  last  Supper  having  been  finished, sung  a  hymn, 
(Matt.  xxvi.  30,)  the  example  of  Paul  and  Silas 
when  immured  in  the  jail  of  Philippi,  (Acts  xvi. 
25)  and  an  Apostolic  injunction, "la  any  merry  I 
let  him  sing  Psalms,"'  (Jas.  v.  13,)  are  proofs  suf- 
ficient of  the  correctness  of  ecclesiastical  practice 
in  every  age,  and  of  our  obligation  to  walk  in  u  the 
footsteps  of  the  flock,"  in  this  solemn  exercise. 
There  are  many  circumstances  which  must  render 
the  celebration  of  praise  an  exercise  peculiarly  in- 
teresting to  every  citizen  of  Zion: — to  him  who 
is  not  merely  a  partaker  of  the  form,  but  a  subject 
of  the  power  of  Godliness.  One  only  I  shall  men- 
tion. We  enjoy  more  intimate  fellowship  with 
the  spiritual  world,  and  approach  nearer  to  th; 


X  INTRODUCTION. 

abodes  of  perfect  happiness  and  uninterrupted 
peace.  Praise  is  not,  like  many  other  religious 
acts,  peculiar  to  this  world,  but  lifts  us  up  into  the 
rank  of  Angels  standing  before  the  throne,  and  of 
the  Spirits  of  just  men  made  perfect.  The  time 
shall  come  when  we  shall  no  more  read  and  inves- 
tigate the  Word  of  God ,  when  we  shall  cease  to 
wait  upon,  or  to  exercise  the  ministry  of  reconcilia- 
tion, when  private  and  social  prayer  shall  no  long- 
er be  offered  up,  when  Baptism  and  the  Lord's 
Supper  shall  have  been  superseded,  but  praise 
shall  never  case.  Like  charity,  its  immediate 
fountain,  it  "never  failetb."  No  sooner  is  the 
Saint  removed  from  the  "  earthly  house  of  this  ta- 
bernacle," than  he  is  introduced  into  the  choir 
above,  who  rest  not  day  and  night  ascribing  praises 
to  a  God  of  Holiness,  and  singing  the  Song  of  Mo- 
ses, the  Servant  of  the  Lord,  and  the  Song  of  the 
Lamb.  Whoever  desires  to  engage  in  an  exercise 
adapted  to  promote  oblivion  of  the  trials  and  temp- 
tations, the  privations  and  opposition,  to  which  he 
is  exposed  in  this  present  evil  world,  and  to  assist 
him  in  taking  faith's  realizing  view  of  the  joys 
which  are  before  the  face,  and  the  pleasures  which 
are  at  the  right  hand  of  God,  and  abide  forever, 
let  him  engage  in  singing  the  praises  of  God. 

But  what  are  the  songs  which  the  saints  ought 
to  use  ?     It  is  very  obvious  that  God  is  not  praised 


tNTKODtTCTION-  XI 

in  tlic  use  of  every  song.     There  is  a  perverted 

BOB  of  the  musical,  as  of  all  other  powers  of  man, 
by  which  God  is  dishonored,  not  praised — by 
which  he  is  offended,  not  pleased.  If  we  ascribe 
to  God  in  our  song,  that  which  he  does  not  claim 
for  himself,  if  we  exhibit  a  false  view  of  the  per- 
fections of  his  character,  of  the  doctrines  of  his 
word,  or  of  the  duty  of  man,  instead  of  giving  glo- 
ry to  God  and  being  exercised  according  to  God- 
liness, we  are  bestowing  honor  upon  the  creature 
of  our  own  imagination,  and  ministering  to  the 
interests  of  error  and  corruption.  The  spirit  and 
the  language  of  the  song  must  harmonize  with  the 
object  which  is  contemplated  in  singing  it,  other- 
wise the  object  is  forfeited  in  that  degree,  to 
which  the  poet  has  deviated  from  the  proposed 
design,  if  not  entirely.  If  these  remarks  be  ad- 
mitted, (and  I  am  not  aware  of  any  exception  to 
which  they  lie  open,)  it  follows  that  we  can  duly 
praise  an  infinitely  perfect  God,  only  in  the  use  of 
Songs  which  are  infallibly  correct,  and  if  infalli- 
bly correct,  such  alone  as  have  been  given  by  the 
Spirit  of  the  Highest.  And  when  there  are  not 
songs  supplied  by  the  Holy  Spirit,  we  must  either 
be  silent,  or  expose  ourselves  to  the  probable  dis- 
pleasure of  the  Lord,  while  we  offer  perhaps  the 
blind  or  the  lame  in  sacrifice. 

Our  present  object  is  to  strive  to  show  that  the 


Xll  INTRODUCTION 

Church  is  furnished  with  a  collection  of  Songs  by 
the  spirit  of  inspiration,  which  is  designed  for  her 
use  in  every  age,  and  in  every  situation,  and  is  no 
less  adapted  to  every  age  and  situation  in  which 
the  Church  may  be  found,  than  designed  for  her 
use.  It  is  unnecessary  to  say,  that  the  collection 
to  which  I  have  reference,  is  that  which  forms  a 
constituent  part  of  the  Old  Testament,  and  is  en- 
titled The  Book  of  Psalms. 

The  evidence  which  we  purpose  to  bring  for- 
ward in  support  of  the  proposition,  that  these 
Psalms  were  given  of  God,  for  the  use  of  the 
Church  to  the  end  of  the  world,  in  whatever 
country  or  in  whatever  state,  rests  upon  the  fol- 
lowing four  facts. 

I.  The  Psalms  are  given  by  inspiration. 

II.  They  were  given  to  be  sung  by  the  mem- 
bers of  the  Church — the  worshippers  of  God. 

III.  No  subsequent  book  or  books  have  been 
written  by  inspiration  for  the  same  purpose. 

IV.  The  Book  of  Psalms  is  no  less  adapted  to 
the  present  state  of  the  Church,  than  to  her  state 
when  they  were  originally  written. 


i'lIL 

PSALMS    OF    DAVID. 


CHAPTER  I. 


Are  the  Psalms  given  by  inspiration. 

The  first  fact  which  we  are  to  ascertain  is, 
that  the  Book  of  Psalms  was  written  by  Holy 
Men  of  God,  moved  by  the  Holy  Ghost. 

Concerning  it,  Gray,  in  his  "Key  to  the  Old 
Testament,"  thus  writes: — "The  Book  of  Psalms 
which  in  the  Hebrew  is  entitled  Sepher  Tehil- 
lim,  the  Book  of  Hymns  or  Praises  of  the  Lord, 
contains  the  productions  of  different  writers. 
These  productions  are  called,  however,  the 
Psalms  of  David,  because  a  great  part  of  them 
was  composed  by  him,  who  for  his  peculiarly 
excellent  Spirit  was  distinguished  by  the  title  of 
Psalmist.  Some  of  them  were  penned  before, 
and  some  after  the  time  of  David,  but  all  of  them 
by  persons  under  the  influence  of  the  Holy  Ghost, 
since  all  were  judged  worthy  to  be  inserted  into 
the  Canon  of  Holy  Writ.  Ezra  probably  collec- 
ted them  into  one  book,  and  placed  them  in  the 
order  they  now  preserve,  after  they  had  been  pre- 
viously collected  in  part." 
2 


14 

It  is  however  a  question  of  little  comparative 
importance  at  what  time,  or  by  what  person  the 
Psalms  were  collected  and  arranged  One  thing 
is  certain,  that  they  had  been  collected  and  ar- 
ranged before  the  time  of  our  Lord  and  his  Apos- 
tles. They  are  designated  a  Book  by  our  Lord 
himself.  His  words  are, — "David  himself  saith 
in  the  Book  of  Psalms,"  showing  that  when  he 
sojourned  among  men,  the  Songs  of  Zion  had 
been  collected  into  one  volume.  Paul,  in  one 
instance,  quoting  from  a  Psalm,  mentions  the 
place  in  the  collection  which  it  occupies.  "God 
hath  fulfilled  the  same  unto  us  their  children,  in 
that  he  hath  raised  up  Jesus  again,  as  it  is  also 
written  in  the  second  Psalm.  Thou  art  my  Son, 
this  day  have  I  begotten  thee."  No  other  proof 
is  wanting  that  the  collection  of  Psalms  or 
Hymns  which  the  Jews  had  in  the  days  of  our 
Saviour,  is  the  same  that  we  possess. 

To  the  inspiration  of  this  Book  our  Lord  has 
given  his  testimony,  and  placed  it,  by  his  author- 
ity, upon  the  same  footing  with  the  other  portions 
of  the  Old  Testament.  "These  are  the  words 
which  I  spake  unto  you  while  I  was  yet  with  you, 
that  all  things  might  be  fulfilled  which  were  writ- 
ten in  the  law  of  Moses,  and  in  the  Prophets, 
and  in  the  Psalms  concerning  me."  Luke  xxiv, 
44.  Here  is  a  pointed  reference  to  the  classifi- 
cation of  the  Scriptures  which  the  Jews  made, 
and  a  place  is  assigned  to  the  Psalms  no  less  ele- 
vated than  to  Moses  or  the  Prophets.  Now  since 
"all  scripture  is  given  by  inspiration  of  God  and 
is  profitable,"  the  Psalms  demand  our  submis- 
sion, as  the  dictates  of  the  Holy  Ghost,  in  the 


15 

>ame  peremptory  tone  with  the  law  which  was 
promulgated,  without  the  intervention  of  man, 
from  the  top  of  Sinia:  we  must  receive  thern  as 
equally  profitable  for  doctrine,  for  reproof,  for 
correction,  for  instruction,  to  promote  the  per- 
fection of  the  man  of  God,  with  any  oiher  por- 
tion of  Holy  Writ. 

The  full  extent  to  which  the  Son  of  God  re- 
cognises the  claim  of  the  Book  of  Psalms,  ap- 
pears from  the  language  which  he  employs,  when 
speaking  of  a  part.  "What  think  ye  of  Christ? 
Whose  Son  is  he?  they  say  unto  him  the  Son  of 
David.  He  saith  unto  them,  How  then  doth 
David  in  Spirit  or  by  the  Holy  Ghost,  call  him 
Lord."  It  was  neither  arrogant  nor  blasphe- 
mous, therefore,  in  David  to  utter  the  following 
very  definite  language :  "The  Spirit  of  the  Lord 
spale  by  me,  and  his  word  was  in  my  tongue."' 
His  Son  and  Lord  has  pronounced  it  just.  Paul 
has  followed  the  example  of  his  Lord  in  the 
ascription  of  the  Panlms,  not  to  man,  but  to  the 
Holy  Ghost.  When  he  quotes  the  ninety-fifth 
Psalm,  he  introduces  the  quotation  by  these  very 
emphatic  words,"As  the  Holy  Ghost  saith. ^  And 
Peter,  before  the  day  of  Pentecost,  standing  up 
in  the  midst  of  the  congregated  disciples,  says, 
"Men  and  Brethren,  this  scripture  must  needs 
have  been  fulfilled,  which  the  Holy  Ghost  spake 
by  the  mouth  of  David;"  and  on  the  day  of  Pen- 
tecost, addressing  the  wondering  multitude,  calls 
David  a  Prophet  in  reference  to  the  production 
of  ihe  sixteenth  Psalm.  To  use  the  words  of 
Gray,  who  has  been  already  quoted,  "The  author- 
ity of  those  (Psalms)  which  we  now  possess,  is 


16 

established  likewise — by  many  intrinsic  proofs 
of  inspiration.  Not  only  do  they  breathe  through 
every7  part  a  divine  spirit  of  eloquence,  but  they 
contain  numberless  illustrious  prophecies  that 
were  remarkably  accomplished,  and  are  frequent- 
ly appealed  to  by  the  evangelical  writers." 

In  addition  to  the  preceding  evidence  that  the 
Psalms  sustain  a  character  equal  to  that  of  any 
other  part  of  the  Old  Testament  Scripture  and 
come  to  us  recommended  by  the  same  high  sanc- 
tion, let  it  be  observed  that  Peter  teaches  us  that 
the  writings  of  the  Apostles  possess  no  greater 
authority,  are  distinguished  by  no  more  intrinsic 
excellence,  make  no  larger  demand  upon  our 
veneration,  diligent  perusal,  and  personal  appli- 
cation than  Moses,  the  Prophets,  and  the  Psalms. 
Adverting  to  the  writings  of  his  "beloved  broth- 
er Paul"  he  says,  "In  which  are  some  things  hard 
to  be  understood,  which  they  that  are  unlearn- 
ed and  unstable  wrest,  as  they  do  also  the  other 
scriptures  unto  their  own  destruction."  It  is 
true  he  puts  forward  the  writings  of  Paul  as 
Scripture,  but  in  the  same  rank  with  the  other 
scriptures.  So  far,  however,  from  teaching  us 
to  give  to  them  a  preference,  his  manner  of  intro- 
ducing them  to  notice,  forms  a  sufficient  answer 
to  any,  who  might  be  disposed  to  neglect  Moses 
or  David,  Isaiah  or  Ezeki  1  in  the  presence  of  the 
historians  of  Jesus,  of  the  Apostle  of  the  Gen- 
tiles, or  of  the  beloved  disciple. 

I  have  been  the  more  particular  in  specifying 
and  proving  the  inspiration  of  the  Book  of 
Psalms, — that  the  writers  of  the  Psalms  were  ho- 
ly men  of  God,  who  spake  and   wrote  as  they 


17 

■  moved  by  the  Holy  ( Jhosl  ■.  th;<  foci 

iblished  and   r<  ceived,  one  of  the  most 

daring  objections  that  have  ever  been  made  to 

►fthe  Psalms  of  Davi  once  and 

forever  remove  d  out  of  the  way  of  every  man  who 
respects  the  character  of  his  God  and  his  Re- 
deemer,— of  the  Spirit  who  renews  and  infuses 
every  good  disposition.  It  has  been  objected 
that  those  Psalms,  in  many  parts,  breathe  out 
cruelty,  and  contain  language  which  it  hardly 
becomes  the  lips  of  a  Christian  to  utter, — it  has 
been  insinuated  that  the  spirit  of  many  of  them 
is  inconsistent  with  the  spirit  of  the  gospel,  which 
dictates  love  to  our  enemies. 

Now  if  the  Psalms  have  been  dictated  by  the 
Holy  Ghost, — if  by  the  Spirit  of  Christ  who 
speaks  not  of  himself,  but  speaks  what  he  hears, 
the  character  of  the  author  determines  the  char- 
acter of  the  Book.  An  unholy  person  may  as- 
sume the  character,  and  speak  the  words  of  puri- 
ty, a  man  of  cruelty  may  write  a  book  and  tran- 
scribe in  it  the  language  of  clemency  and  mer- 
cy; but  a  holy  and  a  merciful  man  never  can  be 
supposed,  without  supposing  a  contradiction,  to 
employ  language  impure  and  malicious,  and  cal- 
culated to  excite  or  cherish  impurity  and  revenge 
in  the  hearer  or  the  reader.  Whoever,  therefore, 
thinks  he  discovers  cruelty  and  revenge  or  any 
other  antichristian  principle  set  forth  and  encour- 
aged in  the  Book  of  Psalms,  must  either  deny 
that  it  has  been  given  by  inspiration,  or  admit 
that  he  totally  misunderstands  its  spirit,  its  lan- 
guage and  its  tendencv.  If  the  objection  be- 
2* 


18 

fore  us  bo  founded  in  truth,  (he  Book  nuisl 
expunged  from  the  Bible.  Its  pretensions  arc 
spurious,  and  its  presence  is  a  stigma  upon  the 
character  of  Cod.  But  we  1;:  ve  already  seen 
that  its  claims  are  supported  by  the  same  author- 
ity which  sanctions  the  other  scriptures,  and  that 
the  denial  of  its  inspiration  involves  the  rejection 
of  the  Old  Testament  and  the  New.  If  God, 
the  author,  be  holy,  there  is  nothing  unholy  in 
the  Book  of  Psalms,  or  calculated  to  encourage 
nnholiness;  if  God  be  merciful,  there  is  nothing 
in  it  inconsistent  with  mercy,  or  calculated  to 
encourage  cruelty;  if  God  be  love,  there  is  no- 
thing in  it  contrary  to  the  spirit  of  love,  or  Cal- 
culated to  encourage  hatred  or  revenge:  in  one 
word,  there  cannot  be  any  thing  in  the  Book  op- 
posed to  any  perfection  of  the  Divine  character, 
or  failing  to  recommend  conformity  to  God  upon 
the  part  of  man.  Whoever,  therefore,  quarrels 
with  the  spirit  or  matter  of  the  Psalms,  sets  him- 
self in  opposition,  not  to  man,  but  God,  for  he 
implicitly  imputes  to  God,  whatever  he  charges 
upon  his  word. 

Or  again.  The  inspiration  of  the  Psalms  and 
of  the  New  Testament  being  taken  for  granted, 
if  the  Psalms  do  not  manifest  the  same  spirit, 
inculcate  the  same  doctrines,  enjoin  the  same  du- 
ties, prohibit  the  same  sins  which  are  set  forth 
in  the  New  Testament,  it  follows  that  the  Holy 
Ghost  is  inconsistent  with  himself.  But  it  would 
be  no  difficult  matter,  to  shew  that  the  spirit,  the 
doctrines,  the  precepts,  the  prohibitions — in  a 
word,  the  design  and  tendency  of  both  are  the 
same.     And  we  know  that  the  old  Testament 


■ 
emplified 

Will  ;:: 

on  nialur  .>rn 

the  pen  of  D  tvicl,  especi 

was  guided  by  the  ^i>:.ii  of  God,  th 

of  whose  infl  xible  justice,  of  wJbos  tioo 

of  sin,  of  whoso  determination  to  punish  it, — to 
all  which  holy  men  of  God  hive  been  enabled — 
to  which  David  was  enabled  to  say  Amen. — he 
may  have  mis.,  ken  for  the  language  of  unfor 
ing  cruelty;  will  any  man  venture  to  set  declara- 
tions, the  spirit  and  design  of  which  may  be  mis- 
understood, in  opposition  to  facts?  Are  malig- 
nity and  revenge  rashly  to  be  imputed  to  the  man, 
who  found  his  enemy  in  a  cave, — his  enemy  who 
had  attempted  his  life,  who  was  at  that  moment 
in  pursuit  of  him,  attended  by  three  thousand 
men,  that  he  might  overtake  and  kill  him,  and 
would  not  put  forth  his  hand  against  his  pers 
though  urged  by  his  followers  ?  Will  we  attribute 
malignity  and  revenge  to  him  who,  coming  into 
the  camp  of  his  adversary  by  night,  and  finding 
him  and  his  men  asl  or  injured  him  nor 

would  permit  another  to  do  it  though  solici 
and  could  show  the  sword  and  cruise  of  v 
which  he  had  carried  away  from  his  head,  a  ; 
mony  at  once  of  his  own  power  to  have  taken  re- 
venge, and  of   the  simplicity  and  ingenuousness 
of  his  temper  and  conduct?     Was  the  man  ma- 
lignant and  revengeful  who.  when  an  ungrateful 
rebel  in  die  day  of  adversity  cursed  him  and  vili- 
fied his  character,  could  say.  profoundly  resign- 
ed to  the  award  of  Heaven,  uLet  him  alone,  and 


20 

let  him  curse;  for  the  Lord  hath  bidden  him." 
And  shall  we  join  with  the  many  who  have  con- 
spired to  vilify  the  character  and  the  words  of  the 
sweet  Singer  of  Israel, even  at  the  hazard  of  charg- 
ing the  spirit  of  Christ  with  want  of  consistency? 
God  forbid.  Ruber  let  us  submit  every  thought, 
every  feeling,  in  the  presence  of  infinite  wisdom, 
and  be  prepared  to  pluck  out  the  right  eye  or  to 
cut  off  the  right  hand  which  offends  us. 

But  it  has  happened  most  felicitously,  in  rela- 
tion to  the  question  before  us,  that  the  Psalms 
most  obnoxious  to  the  censures  of  a  spurious, 
and  an  unsanctified  sentimentality,  have  been  ci- 
ted by  an  Apostle,  as  the  languago  of  the  Spirit. 
The  sixty-ninth  and  bundred-and-ninth  would 
seem,  when  approached  by  the  opponents  of  the 
Old  Testament  Psalms,  to  excite  more  than  com- 
mon heat.  I  shall  produce  a  few  verses  from 
each.  Ps.  Ixix.  25,  27,  28.  "Let  their  habita- 
tion be  desolate;  and  let  none  dwell  in  their 
tents.  Add  iniquity  unto  their  iniquity;  and  let 
them  not  come  into  thy  righteousness.  Let  them 
be  blotted  out  of  the  book  of  the  living,  and  not 
be  written  with  the  righteous." — cix.  6, 7, 8,  "Set 
thou  a  wicked  man  over  him:  and  let  Satan 
stand  at  his  right  hand.  When  he  shall  be  judg- 
ed let  him  be  condemned ;  and  let  his  prayer  be- 
come sin.  Let  his  days  be  few;  and  let  another 
take  his  office."  Admitted:  the  language  is 
strong.  All  may  not  be  able  to  reconcile  it  with 
other  declarations  and  petitions.  Are  they  who 
cannot,  at  liberty  to  conclude  that  it  is  really  in- 
consistent with  love  to  our  enemies?  Let  us 
hear  how  Peter  speaks  of  those  Psalms.     Acts  i. 


21 

16,  20,  -Men  and  Brethren,  this  scripture  must 
needs  have  been  fulfilled,  which  the  Holy  Ghost 
by  thu  mouth  of  David  spike  befon  ling 

Judas  who  was  guide  to  them  that  took  Jusus. 
For  it  is  written  in  the  Book  of  Psalms,  let  his 
habitation  be  desolate,  and  let  no  man  dwell 
therein:  and  his  bishoprick  let  another  take." 
Of  the  twentieth  verse  the  former  member  is  from 
the  sixty-ninth,  and  the  latter  from  the  hundred- 
and-ninlh  Psalm.  Observe,  (1)  he  views  both 
as  prophetic,  (2)  he  pronounces  both  spoken  by 
the  Holy  Ghost.  Of  course  both  must  be  in  all 
points  correct,  worthy  of  a  merciful  God,  and  be- 
coming the  lips  of  a  servant  of  God,  though  no 
man  were  able  to  explain  them. 

Once  more,  and  I  dismiss  this  branch  of  the 
inquiry.  Is  such  language  as  this  cruel? — "Cut 
them  off  in  thy  truth." — "I  will  bring  again  from 
the  depth  of  the  sea;  that  thy  foot  may  be  dip- 
ped in  the  blood  of  enemies,  the  tongue  of  thy 
dogs  in  the  s  me. — Let  them  be  blotted  out  of 
the  book  of  the  living,  and  not  be  written  with 
the  righteous."  Is  it  inconsistent  with  the  spirit 
of  the  gospel?  to  use  it  with  the  character  of  the 
christian?  Mark  the  consequences.  Then  the 
words  of  Paul  moved  by  the  Holy  Ghost,  not 
merely  writing  to  the  church,  but  to  a  bishop  of 
the  church,  must  share  in  the  same  condemna- 
tion. "Alexander  the  coppersmith  did  me  much 
evil ;  the  Lord  reward  him  according  to  his  works." 
(2  Tim.  iv.  14.)  If  the  spirit  manifested  in  such 
portions  of  the  Psalms  as  those  quoted  be  un- 
christian, by  what  spirit  shall  we  say  the  Apostle 
was  actuated?      If  the  Ps  ilms  be   inconsistent 


22 

with  the  Gospel,  then  Paul  must  be  inconsistent 
with  himself,  for  in  the  sixteenth  verse  we  read, 
"At  my  first  answer  no  man  stood  with  me,  but 
all  forsook  me:  I  pray  God  that  it  may  not  be 
laid  to  their  charge."  Let  him  who  is  straitened 
in  the  use  of  some  portions  of  Zion's  songs,  ex- 
plain the  consistency  of  the  fourteenth  and  six- 
teenth verses  of  the  fourth  chapter  of  the  second 
epistle  to  Timothy,  and  he  shall  find  himself  near 
an  enlargement.  Another  consequence  follows. 
The  saints  enter  into  the  regions  of  love  and 
peace,  with  all  the  cruelty  and  revenge  of  earth 
about  them.  "  And  when  he  had  opened  the  fifth 
seal,  I  saw  under  the  altar  the  souls  of  them  that 
were  slain  for  the  word  of  God,  and  for  the  tes- 
timony which  they  held;  and  they  cried  with  a 
loud  voice,  saying,  How  long,  O  Lord,  holy  and 
true,  dost  thou  not  judge  and  avenge  our  blood 
on  them  that  dwell  on  the  earth?"  Finally,  God 
must  delight  in  carnage  and  be  chargeable  with 
encouraging  cruelty  in  his  people.  The  great 
God  has  a  supper  to  which  the  fowls  of  heaven 
are  invited,  that  they  may  "eat  the  flesh  of  kings, 
and  the  flesh  of  captains,  and  the  flesh  of  mighty 
men,  and  the  flesh  of  horses,  and  of  them  that 
sit  on  them,  and  the  flesh  of  all,  free  and  bond, 
both  small  and  great."  "I  heard,  says  John, 
another  voice  from  heaven  saying,  come  out  of 
her  my  people."  This  must  be  the  voice  of  God 
himself,  for  who  else  claims  the  saints  for  his 
own?  And  what  does  the  voice  proclaim  in  ad- 
dition to  a  call  to  come  forth  from  among  the 
children  of  mystical  Babylon?  "Reward  her 
.even  as  she  has  rewarded  you,  and  double  unto 


23 

her  double  according  to  her  works;  in  the  cup 
which  she  hath  filled  fill  to  her  double. — Rejoice 
over  her  thou  Heaven,  and  ye  holy  apoBt)ea  and 
prophets;  for  God   hath  avenged  you  on  her.'1 

Reader  are  you  fully  satisfied  with  the  spirit  and 
the  language  of  Paul,  of  the  spirits  of  just  men 
made  perfect,  of  Angels,  and  of  the  great  God 
himself}  Then  why  should  you  be  offended 
with  the  Son  of  Jesse? 


24 


CHAPTER  IF. 

Were  the  Psalms  given  to  the  Church  that  they 
might  be  sung  to  the  Praise  of  him  by  ichom 
they  were  dictated? 

Having  shown  the  full  and  unqualified  recog- 
nition of  the  Book  of  Psalms  by  Christ  and  his 
Apostles,  and  the  necessary  inference  from  the 
reality  of  its  inspiration,  that  every  insinuation 
against  the  spirit,  the  language,  or  the  tendency 
of  the  collection,  is  an  insinuation  dishonoring 
to  the  character  of  God,  involving  a  charge  of 
inconsistency  against  his  word,  and  implicitly  im- 
peaching those  who  have  already  entered  into 
the  places  in  their  father's  house  prepared  for 
them,  with  a  want  of  the  due  measure  of  Chris- 
tian Charity,  we  proceed  to  the  examination  of 
the  Second  Fact  bearing  upon  the  important 
inquiry  respecting  the  Psalmody  of  the  Church 
of  Christ, — that 

The  Psalms  were  given  to  be  sungby  the  Mem- 
bers of  the  Church — the  Worshippers  of  God. 

The  truth  of  this  proposition  appears  from  the 
titles  given  to  them,  and  the  manner  in  which 
they  were  used  in  the  Jewish  Church  by  divine 
appointment. 

The  Hebrew  language  has  long  since  ceased  to 
be  spoken  by  a  separate  people,  and  that  minute 
acquaintance  with  its  structure  is,  we  presume, 


26 

bt  enable ^19  to  dls- 
srae  from  the  quan- 
-yllables,  as  we  can 
in   the   Greek  and  Latin  and  modern  tongues. 
to  reduce  the   Hebrew 
ion  to  certain  rules;  but  it  is  generally 
considered  thai  ire  utterly  failed.     Jose- 

■  cally   states    that    the 
Psa]  .ritten  in  met'e.     When    making 

mention  of  them  and  other  poetical  portions  of 
Holy  Vv'iv.  ks  like  a  man  to  whom  Ile- 

ore'v  ion,  the  distinction  between  verse 

and  prose,  and  the  distinction  between  one  spe- 
cies of  verse  and  another  were  perfectly  familiar. 
His  translator  either  thought  or  affects  to  think 
that  Josephus  rather  spake  in  accommodation  to 
the  ideas  of  Greeks  and  Romans,  than  from  any 
precise  acquaintance  with  the  metrical  rythm  of 
Hebrew  poetry :  perhaps  for  no  better  reason  than 
toe  improbability  of  the  author  of  the  Jewish 
antiquities  being  in  possession  of  a  species  of 
knowledge  which  is  beyond  the  reach  of  the  Phi- 
lologists of  later  and  more  exalted  days.  For 
.ery  reason.  De  Wette,  a  German  writer,  ex- 
ises  a  doubt  of  the  existence  of  a  Hebrew 
metre,  and  adduces  Michaelis  as  of  the  same 
opinion.  "Were  there,"  says  he,  "a  Hebrew 
metre,  I  believe  that  the  vestiges  and  proofs,  if 
not  the  very  laws  of  it  might  be  discovered.^ 
Having  given  a  narrative  of  the  exodus  from 
Egypt  and  the  passage  through  the  Red  Sea,  Jo- 
sephus adds.---0>lcses  also  composed  a  song 
unto  God  containing  his  praises  in  Hexameter 
3 


20 

verse."      B.  2.  C.  10.  B.  4.     Again:   wiib   i 
ference  to  the  song  which  Moses  is  said  to  have 
written  and  taught  to  the  children  of  Israel  im- 
mediately before  bis  decease,  he  says, — "After 

this  he  read  to  them  a  poetic  song  which 
commosed  in  Hexameter  verse;  and  left  it  to 
them  in  the  Holy  Book:  it  contained  a  prediction 
of  what  was  to  come  to  pass  afterwards.15'  B.  4. 
C.  8.  S.  44.  But,  in  particular  respecting  the 
Book  of  Psalms: — "And  now  David  being  freed 
from  wars  and  dangers,  and  enjoying  for  the  fu- 
ture a  profound  peace,  composed  Songs  and 
Hymns  to  God  of  several  sorts  of  metre:  some 
of  those  which  he  made  were  trimeters,  and  souk; 
were  pentameters:  he  also  made  instruments  of 
music  and  taught  the  Levites  to  sing  hymns  to 
God,  both  on  that  called  the  Sabbath  day  and  on 
other  festivals."  B.  7.  C.  12.  S.  3.  Whatever 
may  be  the  value  attached  to  it,  at  all  events  the 
testimony  of  the  Jewish  historian  is  sufficiently 
perspicuous  and  pointed. 

The  names,  however,  appropriated  to  the  col- 
lection, clearly  indicate  its  character  and  use. 
Tne  title  Psalms,  which  is  a  Greek  word  intro- 
duced into  the  English  language  through  the  La- 
tin medium,  is  derived  from  Psctllo,  to  sing, mid 
teaches  us  that  the  compositions  distinguished 
by  it  were  designed  to  be  set  to  music.  The 
Psalms  of  David  are  called  also  the  "Songs  of 
the  Lord,"  and  the  "Songs  of  Zion."  "So  the 
number  of  them,  which  were  brethren  that  were 
instructed  in  the  Songs  of  the  Lord,  all  that  were 
cunning,  was  two  bundled,  four  score  and  eight.? 
( 1  Chron.  xxv.  7.)     "There  they  that  carried  us 


away  captive  required  of  us  a  song:  and  tlicy 
:ha  t  wasted  us  required  of  us  mirth,  saying,  «it£ 
us  one  of  the  songs  ofZion."  (Ps.  cxxxyii.  37) 
These  titles  given  to  the  collection,  appear  to 
point  to  its  (1  sign, — Its  design  according  to  the 
Spirit  who  dictated  its  different  pieces. 

That  these  Psalms  were  sung  by  the  Old  Tes- 
tament Church,  with  divine  approbation,  in  her 
solemn  religious  assemblies,  hardly  requires 
proof.  It  is  evident  that  the  Jews,  who  were 
carried  away  to  Babylon,  had  been  accustomed 
to  sing  them  in  their  native  land,  from  their  pa- 
thetic exclamation,  provoked  by  the  demand,  it 
may  be  of  curiosity,  it  may  be  of  insolence,  to 
which  reference  has  already  been  made.  "How 
shall  we  sing  the  Lord's  song  in  a  strange  land!" 
The  days  of  mirth  and  festivity,  which  they  spent 
sther  at  Jerusalem,  when  the  assembled  tribes 
feasted  and  sung  together  before  the  Lord,  and 
tuned  their  harps  to  his  praise,  had  passed  away. 
Sorrow  and  sighing  and  tears  had  succeeded. 
They  are  in  the  midst  of  strangers,  who  had  sack- 
ed their  beloved  city,  defaced  and  plundered,  and 
finally  laid  in  ruins  their  boasted  temple,  slain 
their  nobles,  made  their  king  a  captive,  put  into 
their  hands  the  cup  of  poverty,  of  affliction  and 
of  slavery.  Their  hearts  are  no  longer  open  to 
receive  pleasure  from  the  joy  inspiring  song  and 
the  accompanying  tones  of  the  well  tuned  instru- 
ment. The  full  swell  of  the  gladdening  sounds 
would  only  have  increased  their  bitterness  of 
spirit,  from  its  association  with  the  repose  and 
happiness  of  days  now  gone.  Their  harps  so 
frequently  in  requisition,  before  the  invader  had 


23 

entered  in  among  them,  are  sus[>ended  upon  the 
willows  by  the  brink  of  the  river  of  Babylon, 
and  only  utter  the  hollow  sounds  of  melancholy 
moaning,  ns  their  chords  vibrate  in  the  breeze. 
It  would  seem  .  history  of  the  children 

of  Israel,  that  the  arrangements  for  singing  the 
praises  of  Gocl  were  brought  to  a  greater  degree 
of  perfection,  by  the  instrumentality  of  David, 
who  contributed  so  largely,  by  the  Holy  Spirit, 
to  the  songs  of  Zion,  as  to  acquire  the  honora- 
ble appellation  of  the  sweet  Psalmist  of  Israel, 
and  to  give  his  name  to  the  Book  of  Psalms. 
The  number  of  those  who  were  appointed  by 
the  King  to  the  service  of  God  in  the  celebration 
of  praise,  vocally  and  by  instruments,  including 
Asaph,  Jeduihun,  and  Ileman,  who  presided, 
was  two  hundred  and  eighty-eight,  whom  he  di- 
vided into  twenty-four  ordeis  or  classes,  and  who 
had  their  places  assigned  to  them  by  lot.  They 
used  the  songs  which  form  part  of  the  present 
collection.  The  book  was  not  completed  till 
long  after  the  days  of  David.  On  the  very  so- 
lemn and  joyful  occasion  of  the  removal  of  the 
ark  from  the  house  of  Obed-edom,  to  the  tent 
which  David  had  erected  for  its  reception,  cer- 
tain of  the  Levites  were  appointed  to  prec 
the  avk,  and  to  thank  and  praise  the  Lord  God 
of  Israel:  and  the  king  put  into  the  hand  of  A- 
saph,  who  was  their  chief,  and  of  his  brethren,  a 
Psalm  to  be  sung  by  them,  which  is  contained  in 
the  sixteenth  chapter  of  the  first  book  of  Chron- 
icles. The  verses  beginning  with  the  eighth 
ending  with  the  twenty-second  constitute  the  first 
fifteen  verses  of  the  one  hundred  and  fifth  Psalm  ; 


those  beginning  with  the  twenty-third  and  ending 
with  the  thirty-third  constitute  the  ninety-sixth 
m;  the  thirty-fourth  vcraeofthe  chapter  is 
the  Bame  with  the  first  of  the  one  hundred  and 
sixth  Psalm,  and  the  thirty  fifth  and  sixth  form 
the  eoncl  /■,  a  few 

«  opted.  We  know  for  what 
purpose  this  song  was  written'!  we  know  that  it 
constitutes  part  of  a  collection  of  songs,  to  which 
the  head  of  the  church  has  given  h:s  unqualified 
sanction.  The  conclusion  is  by  no  means  diffi- 
cult. The  purpose  for  which  it  was  given  deter- 
mines the  design  of  the  Spirit  in  the  collection 
of  songs  with  which  it  is  numbered.  In  the  ab- 
sence of  all  opposing  testimony,  it  appears  that 
the  songs  of  Zion,  forming  the  Book  of  Psalms, 
were  given  by  the  Spirit  to  be  sung  by  the  church, 
and  were  sung. 

But  there  is  another  Psalm  written  upon  a  par- 
ticular occasion  concerning  which  we  are  inform- 
ed, and  which  we  mention  for  a  reason  that  shall 
appear  presently.  The  Psalm  which  David  spake 
unto  the  Lord,  in  the  day  when  the  Lord  had 
delivered  him  out  of  the  hand  of  all  his  enemies 
and  out  the  hand  of  Saul,  and  which  is  found 
in  the  second  book  of  Samuel,  is  the  eighteenth 
of  the  sacred  collection  of  Songs. 

in  the  second  book  of 
Chronicles  (xxix.  25,  *2o.  30.)  which  casts  much 
light  upon  the  divinely  authorized  practice  of 
tliR  people  of  Israel,  in  relation  to  the  Psalmody 
which  they  used  in  the  worship  of  God.  During 
the  reigns  of  the  kings  who  preceded  Hezekiah, 


30 

the  Israelites  had  corrupted  themselves  exceed- 
ingly. Their  kings  encouraging  them  by  their 
example,  they  worshipped  the  Gods  of  the  na- 
tions. The  temple  was  spoiled  and  shut  up  by 
Ahaz,  while  he  multiplied  altars  to  strange  dei- 
ties. When  Hezekiah  ascended  the  throne  of 
his  ancestors,  he  set  his  heart  upon  the  restora- 
tion of  the  purity  of  divine  service.  The  Tem- 
ple is  once  more  opened,  and  sanctified  at  his 
injunction,  with  all  its  sacred  furniture.  The 
rulers  of  the  city,  being  called  together,  offer 
sacrifice  for  their  own  sins  and  the  sins  of  the 
kingdom.  The  king  "set  the  Levites  in  the  house 
of  the  Lord  with  symbals,  with  psalteries  and 
with  harps,  according  to  the  command  of  David 
and  of  Gad  the  king's  seer,  and  Nathan  the  pro- 
phet: for  so  was  the  commandment  of  the  Lord 
by  his  prophets."  And  while  the  burnt  offering 
was  being  consumed  upon  the  altar,  all  the  con- 
gregation worshipped,  and  singers  sang,  and  the 
trumpeters  sounded.  "Moreover  Hezekiah  the 
king  and  the  princes  commanded  the  Levites  to 
sing  praises  unto  the  Lord,  with  the  words  of 
David  and  of  Asaph  the  seer.  And  they  sang 
praises  with  gladness  and  they  bowed  their  heads 
and  worshipped."  By  these  verses  are  taught 
the  three  following  particulars: — (1)  that  it  was 
part  of  the  worship  of  God's  house  to  sing  praise, 
(2)  that  what  David  did  in  ordering  the  public 
service,  andappointing  proper  persons,  instruct- 
ed in  the  songs  of  the  Lord,  to  sing  praise,  was 
by  the  command  of  the  Lord,  and  not  his  own 
will  or  his  own  wisdom,  and  (3)  that  the  words 
of  David  and  Asaph  or  the  words  of  inspired 


B] 

men  were  used.   The  manner,  therefore,  in  which 

the  words  of  David  and  of  Asaph  were  used  in 
the  worship  of  God,  every  part  of  whose  service 
is  prescribed  by  himself,  is  a  proof  of  the  design 

of  the  spirit  in  moving  them  to  write.     The  spirit 
moved  them  to  write  songs,  and  commanded  the 
sing  their  words. 

Th  i  celebration  of  praise  according  to  the  or- 
der sanctioned  by  Him  to  whom  praise  is  to  be 
ascribed,  which  was  necessarily  suspended  during 
the  melancholy  period  of  the  Babylonish  captivity, 

was  afterwards  restored  in  due  form  by  Xehemiah. 
The  chief  of  the  Levites,  with  their  brethren, 
are  appointed  to  their  proper  place  "to  praise 
and  to  give  thanks  according  to  the  command- 
ment of  David  the  man  of  God.  And  at  the 
dedication  of  the  wall  of  Jerusalem,  they  sought 
the  Levites  out  of  all  their  places,  to  bring  them 
to  Jerusalem,  to  keep  the  dedication  both  with 
thanksgiving  and  with  singing,  with  cymbals, 
psalteries  and  with  harps.'*  (Neh.  xii.  24,  27.) 
There  is  a  circumstance  which  is  deserving  of 
particular  attention,  as  it  appears  to  teach,  that 
the  Psalms,  which,  in  a  collective  form,  constitute 
a  portion  of  divine  revelation,  were  not  only  de- 
signed to  supply  the  matter  of  the  church's  praise 
under  the  Jewish  dispensation,  but  embrace  all 
that  God  dictated  for  that  purpose.  Several 
Songs  composed  on  particular  occasions,  and 
there  is  no  reason  to  suppose  not  dictated  by  the 
Holy  Spirit,  have  no  place  assigned  to  them  in 
the  Book  of  Psalms.  Such  are  the  Songs  of 
Moses,  composed  when  the  I^rnoht^s  had  passed 
through  the  Red   Sea,  and  immediately  before 


32 

his  removal  from  their  head;  David's  pathetic  la- 
mentations over  Saul  and  Jonathan;  the  Song  of 
Deborah  and  Barak  after  the  defeat  of  Sisera; 
the  Song  of  Hannah  when  she  came  to  present 
her  son  Samuel  before  the  Lord  at  Shiloh;  the 
song  of  Hezekiah  after  his  recovery  from  his 
sickness,  with  several  others.  Be  it  remembered 
that  the  collection  of  the  Psalms  into  one  Book 
must  have  been  the  work  of  inspiration  no  less 
than  their  composition,  otherwise  the  Saviour  ne- 
ver would  have  given  them  his  sanction  in  their 
present  form.  Since  of  the  Songs  interspersed 
through  the  different  parts  of  the  Old  Testament, 
some  are  inserted  into  the  Book  of  Psalms  and 
several  are  passed  by,  it  naturally  occurs  to  ask 
what  the  ground  of  distinction  is,  between  them 
which  have  been  omitted,  and  such  as  have  been 
incorporated  with  the  Songs  of  Zion.  This  ques- 
tion can  only  be  solved  by  a  determination  of  the 
particular  purpose  for  which  the  collection  of  in- 
spired songs  w7as  made.  If  we  suppose  the  col- 
lection made  with  the  view  of  setting  before 
the  church  the  Psalms  that  should  be  used  in 
the  celebration  of  praise,  it  becomes  easy  to  de- 
termine why  some  Psalms  found  already  written 
in  the  Book  of  God  are  inserted  and  others  are 
not  inserted:  a  circumstance  which  we  could  not 
explain  in  a  satisfactory  manner  upon  any  other 
supposition. 

The  design  for  which  certain  Psalms  have 
been  collected  into  one  volume  was  not  to  pre- 
serve, for  the  use  of  the  church,  all  the  songs 
composed  by  holy  men  of  God  moved  by  the 
Holy  Ghost.     In    that  case,   there  would  have 


l>een  no  :  ijm  which 

haid  '  ord. 

ighteenth   ! 

ed    and  fifl 

cond  Book  of  Chron' 

_;i  was  not  to  bring  together  the  de- 
tached productions  of  one  inspired  penman. 
The  Psalms  are  the  productions  of  various  wri- 
.  from  the  days  of  Moses,  to  whom  the  nine- 
tieth Psalm  is  generally  ascribed,  till  the  time  of 
Ezra,  subsequent  to  the  return  from  Babylon. 

The  design  was  not  to  furnish  one  complete 
view  of  inspired  songs.  Then  there  would  not 
have  been  the  omissions  to  which  I  have  before 
referred. 

There  remains  only  one  other  supposition  of 
which  I  am  aware. — that  the  church  might  be 
furn  .  such  a  collection  as  contained  the 

Psali  d  f3r  regular  and  standing  use,  in 

her  public  and  social  services;  and  that  the  error 
might  be  prevented  either  of  inadvertently  introdu- 
cing igh  inspired,  not  intended  fogene- 
nd  standing  us:1,  or  of  omitting  :^n- 
ed  f«  d  to  that  end.  The 
admission  of  a  song  in'o  the  scripture  may  infer 
its  inspiration';  but  its  admission  into  the  Book 
of  Ts  ilmsj  proves  at  once  its  inspiration  and  a- 
daptation,  according  to  the  spirit,  to  the  services 
of  the  sanctuary:  the  exclusion  of  one  from  the 
3t  it  doe* not  invalidate 


31 

its  claim  to  inspiration,  seems  to  show  that  its 
use  as  a  song  was  private  and  temporary. 

But  perhaps  more  than  enough  has  been  said 
to  prove  that  the  Book  of  Psalms  was  written, 
with  the  intention  of  being  sung  by  the  church 
to  the  praise  of  him  by  whom  they  were  indited. 
Is  it  tben  too  much  to  infer  that  an  inspired  col- 
lection of  Psalms  or  Hymns  was  necessary  :  that 
the  wisdom  of  man  was  not  adequate  to  the  task 
of  producing  such  songs,  as  might  be  sung  with- 
out fear  in  the  presence  of  a  holy  and  a  jealous 
God : — that  the  important  work  of  writing  for  the 
church  in  her  holy  exercises  of  praise,  could  not 
be  entrusted  even  to  the  new  creature,  so  long  as 
the  law  in  the  members  is  warring  against  the  law 
in  the  mind,  and  leading  into  captivity  to  the  law 
of  sin  and  death: — and  that  therefore  God  has 
perfected,  having  expressly  required  his  people 
to  sing  praise,  that  which  was  too  great  for  weak 
men,  too  sacred  that  it  should  be  exposed  to  the 
impress  of  an  unclean  hand? 

A  heathen  Poet,  writing  respecting  the  machi- 
nery and  composition  of  dramatic  works,  lays 
down  this  very  judicious  rule : — 

"Nee  Dens  intersit,  nisi  dignus  vindice  nodus 
Incident."— 

"  Let  not  a  God  be  introduced,  unless  a  crisis 
shall  have  arrived  which  is  worthy  of  his  interfe- 
rence." In  other  words:  A  God  should  never 
be  brought  forward,  when  there  is  not  something 
to  be  performed  which  man  is  unable  to  acccorn- 
plish.  The  idea  expressed  by  a  man  brought  up. 
in  ignorance  of  the  lively  oracles  of  God,  addict- 
ed to  the  idolatries  of  Rome,  and  of  a  licentious 


35 

chat  I  christian 

to  blush  lor  his  pidity  in  supposing 

that  God 

uimecess  urily  to  di  well 

hiM  -   d  with,  61  ]i  in  the 

I  have  supplied 
the  desideratum.     The  man  whose  correct  judg- 
ment would  prohibit  the  introduction  of  the  J I 
upon  the  stage,  when  his  interposition  was  not 
ry,  would  at  once  conclude, 
when  sufficient  evidence  is  produced  of  the  pie- 
ce of  God,  that  a  cn^s  bad  approached  when 
ice  was  wanted:  that  some  work  was  to 
xecuted  beyond  the  resources  of  human  agen- 
cy 

Creative  power  belongs  to  God  alone.  Let 
us  enquire  under  what  circumstances  it  has  been 
exerted.  In  six  days  God  Created  the  Heavens 
and  the  Earth,  commanded  the  light  to  shine, 
arranged  the  materials  which  compose  the  sublu- 
nary world,  spake  into  ex;-te.nce  the  herb  yicld- 

ists 
of  i  da  of 

every  wing.  In  the  production  of  man,  male 
and  female,  his  glorious  works  were  completed. 
When  these  things  were  brought  into  existence, 
there  had  been  no  provision  made  for  their  pro- 
duction independently  of  an  immediate  exertion 
of  divine  power.     1'     -  -     now,  and   ins 

been  Othc  d    into   m      'a 

nostrils  the  breath  of  life.  The  machinery  of  cre- 
ati<  D  Cn  in  ill  its  departments; 

and  iple 

provision  mad  auc- 


36 

tion  of  every  thing  yo  which  Go  1  gave  existence 
at  the  beginning,  without  an  immechte  mani- 
festation of  power,  lias  God  since  the  creation 
of  man,  at  any  time  displayed  his  creative  power 
by  an  immediate  act?  has  he  restored  any  lost 
herb,  or  multiplied  by  his  efficacious  word,  any 
valuable  species  of  fruit-tree,  producing  new 
stocks  where  none  grew  before  or  where  seeds  had 
not  been  shed?  has  he  given  to  man  any  new  spe- 
cies of  inferior  animal,  in  addition  to  those  form- 
ed at  first?  Nothing  of  the  kind.  It  was  not — * 
it  is  not  necessary.  His  power  and  his  wisdom 
are  amply  displayed  in  the  things  existing,  and  in 
their  perpetuation,  each  of  its  own  species,  from 
inter  lal  resources  bestowed  in  creation,  combined 
with  the  operation  of  external  influences.  As  if 
he  would  teach  us  how  alien  from  his  consistent 
character,  is  an  immediate  exertion  of  power  or 
display  of  wisdom  in  any  case,  in  which  through 
ordinary  means  the  prevention  is  possible;  he 
seems  (to  speak  of  our  God  after  the  manner  of 
men)  carefully  to  anticipate  and  to  prevent  the 
recurrence  of  the.  necessity  of  immediate  opera- 
tion. Witness  his  providence,  when  about  to 
send  a  deluge  of  water  upon  the  earth,  to  punish 
man  for  abounding  wickedness.  He  directs  No- 
ah to  construct  an  ark  for  the  salvation  of  his 
house,  at  the  same  time  sufficiently  capacious  to 
contain  the  seed  of  every  creature  liable  to  des- 
truction by  the  flood,  and  leads  of  every  beast  and 
of  every  fowl  at  least  one  pair,  in  due  season,  in- 
to that  one  place  of  safety.  And  when  the  seed 
of  all  terrestrial  things  destructible  by  water  had 
been  collected  into  the  ark,  God,  that  every  thing 


37 

ns  if  under  his  own  seal  might  be  perfectly  safe, 
shut  the  architect  in.  with  his  house,  with  the  in- 
ferior animal,  beast  and  fowl. 

Observe  again  how  the  same  rule — an  imme- 
diate exertion  of  divine  power  when  divine  pow- 
er immediately  exerted  ;>  n  cess  iry  and  only  then 
— is  observed  by  the  Son  of  God,  when  he  so- 
journed, in  the  form  of  a  servant,  among  men. 
Two  examples  are  sufficient  of  a  rigid  adherence 
to  the  rule.  A  father  brought  his  son  to  him, 
who  from  a  child  had  been  under  the  power  of  a 
deaf  and  dumb  spirit,  that  the  Saviour  might  set 
him  free.  The  spirit  at  the  command  of  the  Son 
of  God  "came  out  of  him;"  but  left  him  lying 
along  like  one  dead,  so  that  some  of  the  specta- 
tors thought  he  was  dead.  Did  Jesus  command 
him  to  rise  ?  No :  created  agency  can  do  the  rest. 
He  put  forth  his  hand  and  lifted  him  up.  A  case 
even  more  perspicuous  is  furnished  in  the  history 
of  Lazarus^  resurrection  from  the  dead.  The 
dead  man  had  been  in  the  grave  now  four  days. 
a  It  was  a  cave  and  a  stone  lay  upon  it."  There 
are  three  things  to  be  done: — (1)  the  stone  is  to 
be  taken  away  from  the  mouth  of  the  cave,  (2) 
Lazarus  is  to  be  reanimated,  and  (3)  his  bandages 
are  to  be  loosed.  The  Lord  might  have  spoken 
the  word.  The  stone  would  have  rolled  aside, 
and  the  man,  even  now  dead,  would  have  come 
forth  free.  But  the  power  of  God  may  not  be 
immediately  exerted,  when  created  power  is  equal 
to  the  work  to  be  executed.  .Man  can  roll  away 
the  stone.  M-m  can  loose  the  grave  clothes  in 
which  a  corpse  is  wrapped.  God  alone  can  rean- 
imate the  lifeless  clav.  Therefore  the  Saviour  re- 
4 


33 

serves  that  part,  of  the  work  alone  for  himself,  if) 
which  human  intervention  would  be  vain.  "  Take 
ye  away  the  stone," says  he  to  them  that  stand  by, 
u  Lazarus  come  forth"  is  the  word  of  power  which 
the  dead  hears.  "Loose  him  and  let  him  go," he 
again  addresses  the  spectators,  when  divine  pow- 
er immediately  put  forth  is  no  longer  wanted. 

Has  God  deviated  from  the  same  law  of  ope- 
ration, in  giving  a  special  revelation  of  himself  to 
man  ?  Have  holy  men  of  God,  who  spake  as  they 
were  moved  by  the  Holy  Spirit,  put  upon  record 
any  thing  which  we  might  have  known  without 
an  inspired  revelation  ?  Has  God  communicated 
what  man  might  have  discovered  by  patient  and 
impartial  investigation?  God  has  furnished  us 
with  many  signal  predictions  of  future  events, 
some  of  which  have  been  remarkably  fulfilled,  of 
others  we  confidently  await  the  accomplishment. 
Can  man  penetrate  "  the  veil  that  conceals  from 
our  eyes  the  events  of  future  years?''  Can  he  see 
what  lies  behind  it,  except  God  be  pleased  to 
draw  it  aside,  and  allow  him  a  partial  glance? 
God  lias  revenled  the  appointment  of  a  Saviour. 
Could  man  have  certainly  discovered  that  such 
an  appointment  had  been  made?  God  has  set 
forth  the  personal  and  official  character  of  the 
Saviour,  the  principles  of  the  New  Covenant,  and 
the  method  by  which  the  designs  of  God  in  ma- 
king that  Covenant  should  be  carried  into  effect. 
Could  man,  who  was  unable  to  ascertain  the  ex- 
istence of  a  New  Covenant,  and  the  appointment 
of  a  Mediator,  have  made  any  approach  to  the 
detection  of  its  provisions  or  of  his  qualifications 
unci  work?     God  has  supplied  us  with  a  histori- 


80 

cal  narrative  o(  events  occurring  in  successive 
generations,  from  the  creation  of  the  world  till 
the  carrying  away  to  Babylon, — from  the  incar- 
nation of  his  Son  till  the  imprisonment  of  Paul 
in  Rome,  events  preparatory  to  the  appearance  of 
Christ,  subservient  to  plishment  of  the 

plan  of  redemption,  and  illustrative  oftheprinci- 
f  his  providential  administration,  the  sta- 
bility of  his  purpose,  and  the  irresistibility  of  his 
power.  These  events  transpired  before  tlie  lace 
of  man.  But  would  he  have  ever  discovered  their 
relation  to  the  incarnation  of  Christ  and  the  sal- 
vation of  sinners,  without  a  revelation  from  Hea- 
ven? As  there  can  be  but  one  answer  given  to 
the  preceding  questions,  with  others  which  might 
be  formed  upon  all  the  parts  of  revelation,  that 
answer  is  left  with  the  reader.  Moreover  those 
events  which  are  more  intimately  connected  with 
the  development  of  the  purposes  of  God,  and  the 
principles  of  his  administration  in  regard  to  man, 
and  which  God  has  caused  to  be  written  for  our 
learning,  are  of  a  character  so  little  imposing  that 
they  attracted  very  limited  attention  in  passing, 
and  were  likely  to  sink  into  oblivion  with  the  men 
who  witnessed  them:  nay,  but  for  the  providence 
of  God  would  have  been  entirely  overlooked  and 
forgotten.  Has  any  pen  but  that  of  inspiration 
recorded  the  events  which  are  primarily  set  forth 
in  the  word  of  God  ?  not  one.  Had  God  not  put 
it  upon  record,  the  history  of  the  formation  of  all 
things,  of  the  deluge,  of  Abraham,  the  patriarchs, 
the  Israelites,  borne  down  upon  the  wheel  of  time, 
must  have  remained  entirely  concealed  from  the 
view  of  future  ages,  till  it  had  performed  its  en- 


40 

tire  revolution.  In  an  age  affording  every  facili- 
ty for  the  registry  of  passing  occurrences,  the  al- 
lusions in  profane  writers  to  the  appearance,  the 
character,  and  the  acts  of  Jesus  of  Nazareth  are 
so  few  and  imperfect  that  we  are  left  to  conjec- 
ture every  thing  without  knowing  any  thing. 

Finally.  The  Son  of  God  only  interferes  in 
behalf  of  man  when  every  other  refuge  fails, 
P  What  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh,  God  sending  forth  his  own  Son 
in  the  likeness  of  sinful  flesh,  and  for  sin,  con- 
demned sin  in  the  flesh,'' 

One  principle  then  seems  beyond  controversy, 
that  God  in  no  case  interferes  by  immediate  ope- 
ration, except  when  the  agency  of  the  creature 
is  utterly  insufficient;  and  of  course  that  his  im- 
mediate interposition  proves  the  insufficiency  of 
man.  His  dictation  by  his  spirit  of  a  collection 
of  songs,  to  be  used  in  his  public  service  conse- 
quently proves  that  man,  not  inspired,  was  not  at 
all  qualified  to  supply  this  desideratum  in  the 
church.  The  argument  may  be  stated  thus: — t 
God  never  immediately  appears  when  the  agency 
of  the  creature  is  adequate.  But  God  has  given 
to  his  church  by  the  immediate  influence  of  his 
spirit  the  Book  of  Psalms  to  be  used  in  the  cele- 
bration of  his  praise.  Therefore  man,  not  imme- 
diately directed  by  the  spiiit,  was  inadequate  to 
the  composition  of  such  a  Book  for  such  a  pur- 
pose. 

Psalms  suited  to  the  exigencies  of  the  church 
of  God,  must  be  adapted  to  the  diversified  cir- 
cumstances of  all  ages  and  of  all  nations, — to  the 
almost  endlessly  modified  states  of  individuals. 


41 

They  should  be  divested  of  every  thing  nationni, 
Occasional,  and  temporary.  partaking  of  the  cha- 
ncier of  the  whole  word  of  God,  which  is  equal- 
ly adapted  to  the  spiritual  wants  of  every  nation, 
of  every  generation,  and  of  every  stage  of  the  di- 
vine life.  The  church  of  God  is  one.  Believers, 
to  whatever  nation  they  belong,  in  whatever  age 
they  hive  lived  or  may  live  are  members  of  one 
body,  partakers  of  one  spirit,  servants  of  one  Lord, 
the  subjects  of  one  faith,  engaged  in  one  warfare, 
and  the  heirs  of  one  inheritance.  The  songs 
therefore  which  are  adapted  to  one  nation  or  one 
age,  and  which  cannot  be  introduced  into  a 
strange  1  ind,  or  may  become  antiquated, are  plain- 
ly not  adapted  to  the  church  of  God,  which  is  of 
no  nation,  and  yet  of  every  nation,  of  no  age,  and 
yet  of  every  age.  Reason  then  teaches  the  ne- 
cessity of  the  inspiration  of  the  Holy  Ghost,  in 
order  to  the  composition  of  songs,  in  which  all 
the  requisites  of  a  Psalmody  for  the  church  meet. 
No  man,  however  enlarged  in  the  sphere  of  his 
religious  knowledge,  however  diversified  his  reli- 
gious experience,  may  hope  to  comprehend  the 
different  aspects  which  vice  assumes,  the  different 
states  of  every  believers  soul,  the  various  vicissi- 
tudes of  the  christian  warfare,  and  the  multiplied 
sources  of  the  christian's  strength,  perseverance 
and  joy.  Let  experience  bear  witness.  There 
is  no  end  to  the  alterations  and  improvements  of 
uninspired  songs,  which  a  change  of  circum- 
stances renders  imperative — There  is  still  found 
something  defective,  something  suspicious  if  not 
objectionable,  something  at  one  time  appropriate 
now  obsolete,  which  should  he  perfected,  improv- 
4* 


42 

ed  or  expunged.  That  short  of  a  collection  of 
songs  by  Him.  whose  works  partake  of  the  per- 
fection of  his  own  character,  who  knows  the  end 
from  the  beginning,  who  knows  what  is  in  man 
by  nature,  what  by  grace,  from  whom  no  one  of 
man's  trials,  fears,  hopes,  joys,  triumphs,  and  pros- 
pects are  hid,  there  is  no  end  to  the  composition 
of  psalms,  hymns  and  spiritual  songs;  that  ever 
and  anon  a  new  collection  or  a  new  arrangement 
of  an  old  collection  claims  our  attention,  which 
promises  to  avoid  the  errors  and  to  remedy  the 
defects  of  its  predecessors;  that  yet  there  is  not 
found,  after  all  that  has  been  promised  and  done 
one  work  which  shall  shut  the  mouths  of  gainsay- 
ers,  present  no  sufficient  handle  upon  which  an 
objector  shall  lay  hold,  may  reasonably  be  ex- 
pected to  maintain  its  place;  that  every  collec- 
tion will  be  found  to  bear  the  stamp  of  that  bane- 
ful offspring  of  carnality — Party,  and  having  a 
tendency  to  perpetuate  that  blotch  upon  the  fair 
face  of  Christendom,  at  once  argue  the  work  of 
wriiing  hymns  for  the  use  of  the  church  in  her 
religious  services  too  great  for  human  wisdom, 
and  the  necessity  of  divine  interposition  to  sup- 
ply what  man  has  vainly  hoped  to  furnish. 

The  necessity  of  an  inspired  collection  of 
Psalms,  may  be  further  argued  from  the  peculiar- 
ly dangerous  tendency  of  error,  in  the  songs  of 
the  Church.  Poetry  and  song  have  ever  been 
the  most  successful  formers  of  the  public  mind. 
They  are  much  better  suited  to  give  particular 
tone  to  public  sentiment,  than  all  arguments. 
Like  a  well-formed  and  smiling  countenance, 
which  prepossesses  us  so  suddenly,  and  so  forei- 


43 

hi v  in  favor  of  the  person,  that  we  pity  and  for- 
give known  vices,  and  are  willing  to  believe  that 
he  possesses  rare  and  decided  virtues,  of  the  ex- 
istence of  which  we  have  not, nor  wait  to  obtain 
substantial  evidence.  Poetry  and  music  lay  im- 
mediate and  close  siege  to  our  feelings,  which,  if 
they  do  not  surrender  at  first  assault,  usually  give 
an  easy  victory;  and  the  understanding  is  taken 
by  surprise  without  having  been  warned,  or  hav- 
ing time  to  prepare  against  the  inundation,  per- 
haps of  error,  perhaps  of  vice,  which  the  assail- 
ants introduce  in  their  train,  It  too  often  hap- 
pens through  a  prejudice  in  favor  of  the  garb  in 
which  they  are  clothed,  that  truth  is  received 
without  examination,  error  without  question,  vh> 
tue  without  approbation,  and  vice  without  an  or> 
posing  struggle.  The  fact  appears  to  have  been 
well  understood  in  ancient  and  more  modern 
times,  that  poetry,  especially  when  set  to  music, 
is  the  most  happy  and  expeditious  road,  by  which 
to  approach  and  gain  the  public  mind,  and  direct 
its  bent  at  pleasure;  and  without  particular  en- 
quiry into  the  cause  of  its  power,  has  often  been 
triumphantly  improved.  It  was  no  wild  and 
groundless  notion,  but  an  idea  derived  from  an 
intimate  acquaintance  with  human  nature  and 
accurate  observation  that  led  one  to  say,  "Let 
me  be  exclusive  balladmaker  for  a  nation  and  I 
care  not  who  are  its  legislators."  And  doubtless 
with  that  advantage  he  could  easily  defeat  the 
wisest  measures,  excite  opposition  to  the  most 
salutary  laws,  and  promote  insurrection  against 
the  most  upright  rulers. 

With  what  solicitude  should  we  therefore  guard 
against  the  introduction  of  songs  into  the  service 


il 

of  the  church,  in  which  there  may  possibly  bean 
error  contrary  to  the  doctrines  of  the  Gospel  of 
Christ.  Every  error  which  has  found  its  way  in- 
to the  Hymns  or  Psalms  used  by  the  worshippers 
of  God,  has  obtained  a  passport  to  the  under- 
standing and  the  heart  which  no  min's'.rv  howev- 
er pure  can  destroy.  The  Gospel  Minister  who 
gives  his  countenance  to  a  Psalm  or  song  embra- 
cing error,  puts  into  the  hands  of  the  enemy  a 
tried  weapon  with  which  to  fight  against  the  gos- 
pel which  he  preaches.  Let  us  therefore,  with 
one  heart  resolve,  and  with  one  voice  proclaim 
our  determination,  to  have  no  other  songs  than 
those  which  sustain  the  character  of  the  Songs 
of  the  Lord,  in  which,  being  the  very  word  of 
God,  we  are  sure  there  can  be  no  error. 


CHAPTER   III. 

Has  a  second  collection  of  Songs  for  the  use  of 
the  Church  been  given  by  inspiration? 

From  what  has  been  advanced  in  the  prece- 
ding chapters,  it  appears  that  to  the  introduction 
of  the  Book  of  Psalms  into  the  church,  to  be 
used  in  the  celebration  of  praise,  no  objection 
can  be  brought  forward  from  their  matter,  which 
does  not  amount  to  a  denial  of  their  inspiration; 
l liat  their  structure  and  the  use  to  which  they 
were  applied,  with  divine  approbation,  in  the  Is- 
raelitish  Church,  prove  that  they  were  given  for 
the  special  purpose  of  praise,  and  infer  the  ne- 
cessity of  an  inspired  collection  of  Songs.  A 
third  fact  now  claims  our  attention. 

No  subsequent  Book  or  Books  have  been  writ- 
ten by  inspiration  of  the  Holy  Ghost  of  the  same 
form  and  for  the  same  use. 

Of  all  the  facts  from  which  we  argue  for  the 
standing  use,  in  the  Church,  of  the  Book  of 
Psalms,  this  is  certainly  the  most  obvious,  needs 
the  least  proof,  needs  only  to  be  stated  to  be  ad- 
mitted by  all  who  are  able  to  distinguish  between 
the  word  of  God  and  an  exposition  of  that  word; 
and  yet  it  is  probably  the  one  to  which  many  pro- 
fessors would  be  ready  most  ardently  to  put  in 
their  negative:  and  in  the  examination  of  which 
we  shall  be  led  necessarily  into  a  more  protract- 
ed discussion. 


46 

Only  one  collection  of  inspired  songs  was  put 
into  the  hands  of  the  Israelites,  and  they  consti- 
tute an  integral  part  of  the  Old  Testament.  The 
New  Testament  which  we  have  the  happiness  to 
possess,  is  understood  to  he  complete.  Its  parts 
are  various;  historical,  doctrinal  and  argumenta- 
tive, practical  or  perceptive  and  prophetic;  1;  but 
it.  contains  no  collection  of  songs,  no  one  portion 
written  in  a  metrical  form,  or  preseniing  a  sha- 
dow of  internal  evidence  that  the  Holy  Spirit, 
in  dictating  it,  designed  that  it  should  constitute 
the  matter  of  the  church's  praise.  If  Christ,  or 
his  Apostles  by  the  Spirit,  pronounced  or  wrote 
Psalms  or  Hymns  or  Spiritual  Songs,  God,  in 
his  providence  has  been  less  careful  of  them  than 
of  other  inspired  compositions.  The  ancient 
collection  has  come  down  entire;  but  one  frag- 
ment of  such  poetical  compositions  has  not  been 
preserved  to  tell  that  they  once  had  an  existence. 
Granting  that  the  Apostles  wrote  Psalms,  Hymns 
and  Spiritual  Songs,  it  does  not  follow  that  they 
were  dictated  by  the  Spirit,  and  intended  to  con- 
stitute a  rule  of  faith  and  practice,  or  any  part  of 
such  rule.  Even  those  whom  God  honored  to 
be  his  penmen,  may  have  written  without  the  im- 
mediate direction  of  the  Spirit  the  result  of  their 
own  studies  and  investigations;  and  it  is  an  evi- 
dence of  that  care  with  which  God  has  watched 
over  the  purity  of  his  own  word,  that  no  part  of 
such  writings  has  survived.  A  very  natural  pre- 
judice in  favor  of  an  inspired  writer  of  a  portion 
of  revelation,  might  have  seduced  man  into  an 
undue  attachment  to  every  thing  proceeding  from 
his  pen,  counteracted  perhaps  the   progress  of 


1? 

promoted  thecaust  of  er- 

-    :U  at- 

lu  ace  of 

d  mind,  that 
jsful,  as 
.  th  j  principles  of  eternal 
the  error,  which  is  supported  by  the 
friend1  ,  is    i  wed  with  less  disgust 

d  without  inquiry:  and  that  the  heart 
to  that  man.  whose  clear, 
rid  correct  views  upon  one  subject, 
have  contributed  to  the  siock  of  our  knowledge 
gpedited  our  progress  in  the  investigation 
and  acquisition  of  truth,  credit  for  equal  perspi- 
cacity and  correctness  in  every  department  of 
study.  We  begin  bv  attaching  him  10  us.  in  the 
character  of  a  useful  ally,  and  are,  if  not  main- 
taining a  rigorous  watch  over  the  movements  of 
our  minds,  insensibly  Jed  to  sit  down  at  his  feet 
and  put  ourselves  in  the  situation  of  scholars. 
The  influence  of  a  name  associated  with  inspira- 
tion musr  be  inconceivably  greater  than  that  of 
eh  her  the  personal  friend,  or  the  man  of  appro- 
val judgment.  We  can  reason  now  very  calm- 
ly upon  the  possibility  <  f  Isjiah  or  Jeremiah  hav- 
ttten  upon  subjects  foreign  to  those  of  rev- 
elation, or  only  incidentally  bearing  upon  them, 
and  having  produced  nothing  worthy  of  more 
attention  than  the  pages  of  Newton  or  of  Pol- 
lok;  but  did  their  uninspired  writings  exist,  it  is 
ie  the  case  would  be  so  far  altered,  that 
we  should  find  the  disjunction  of  what  is  and  is 
not  inspired,  the  union  of  profound  submission 
to  the  words  of  the  spirit  by  them,  and  an   im- 


48 

partial  examination  of  their  own  words,  requiring 
an  effort  beyond  the  power  of  man.  But  God 
has  not  furnished  an  occasion  for  so  severe  atrial 
of  nmn*s  strength.  He  has  considered,  in  con- 
descension, our  frame,  he  has  pitied  our  weak- 
ness, and  put  an  absolute  termination  to  any 
thing  which  the  inspired  writers  may  have  com- 
mitted to  paper,  when  not  moved  by  the  Holy 
Ghost, 

The  Old  Testament  contains  references  to 
sundry  books  which  are  not  now  extant  in  a  sep- 
arate form ;  the  Books  of  the  wars  of  the  Lord, — 
of  Jasher,— of  Nathan, — of  Shemaiah  the  pro- 
phet,—of  Jehu  the  son  of  Hanani.  Solomon 
also  wrote  many  songs,  and  a  work,  as  it  would 
seem,  upon  natural  history.  We  read  that  "his 
songs  were  a  thousand  and  five.  And  he  spake 
of  trees,  from  the  cedar  tree  that  is  in  Lebanon 
even  unto  the  Hyssop  that  springeth  out  of  the 
wall:  he  spake  also  of  beasts,  and  of  fowl, and  of 
creeping  things,  and  of  fishes."  We  know  then 
that  such  books  existed,  but  the  allusion  to  them 
in  the  sacred  volume  no  more  proves  them  to 
have  been  written  by  inspiration,  than  the  allusion, 
in  the  Book  of  Esther,  to  "the  Book  of  the  Chron- 
icles of  the  kings  of  Media  and  Persia,"  proves 
that  it  was  written  by  the  Holy  Ghost.  And  e- 
ven  if  we  suppose  a  part  of  them  to  have  been 
the  work  of  inspiration,  there  are  two  circumstan- 
ces which  show  that  it  was  not  designed  for  stand- 
ing use  in  the  church, — that  it  did  not  constitute 
a  portion  of  the  scriptures  which  were  written 
for  our  learning.— (1)  They  are  lost  in  the  most 
absolute  sense  of  the  word,  and  (2)  upon  the  part 


M 

of  our  Lord  and  his  Aposfl-  a  there  is  no  appeal 
of  thin.  The  Old  Testament  is  quoted 
as  unquestionable  authority,  and  there  is  not  a 
smirk'  insinuation  that  it  is  in  any  part  defeetive. 
Nay  it  is  pronounced  complete — "able  to  make 
ato  salvation, — profitable  for  doctrine,  for 
reproof,  tor  correction,  for  instruction  in  right- 
eousness, that  the  man  of  God  may  be  perfect, 
>ughhj  furnished  unto  all  good  works.*' 
If  we  had  the  most  conclusive  evidence  that 
the  Evangelists  and  Apostles  wrote  a  thousand 
and  five  songs,  it  still  remains  to  be  proved  that 
they  were  written  by  inspiration;  if  we  had  the 
most  conclusive  evidence  that  they  were  written 
by  inspiration,  it  still  remains  to  be  proved  that 
they  were  adapted  to  permanent  and  general  use 
among  christians;  if  it  were  proved  that  they 
were  adapted,  they  have  no  longer  an  existence, 
and  the  spirit  of  Christ  alone,  by  an  immediate 
communication,  can  supply  their  place. 

There  is  however  no  evidence  that  Christ  or  his 
Apostles  commi  tted  any  thing  to  writing  which  has 
been  lost,  wrote  any  songs  for  the  use  of  the  church 
additional  to  the  Jewish  collection  or  designed  to 
supersede  its  use  in  the  worship  of  God.  Christ 
makes  no  reference  to  such  poetical  compositions. 
"The  hymn  which  our  Saviour  sung  with  his  dis- 
ciples at  the  conclusion  of  the  last  supper,  is  gene- 
rally supposed  to  have  consisted  of  the  Psalms 
that  are  contained  between  the  one  hundred  and 
thirteenth  and  the  one  hundred  and  eighteenth 
inclusive.  This  was  called  by  the  Jews  the 
great  Hallel  or  Hymn,  and  was  usually  sung  by 
them  at  the  celebration  of  the  Passover."  (Gray's 
5 


50 

Key,  219.)  The  Apostles  no  where  allude  io 
any  other  than  the  Old  Testament  collection  of 
songs.  "Is  any  merry?"  says  James,  "let  him 
sing  psalms.'"  It  is  to  he  hoped  that  before  any 
expositor  shall  presume  to  say  that  James  refers 
to  other  psalms  than  those  of  David,  he  will  take 
the  trouble  of  proving  that,  at  that  tim  other 
Psalms  existed.  The  exhortation  is  certainly 
both  intelligible  and  appropriate,  supposing  those 
to  whom  he  wrote  knew  of  no  other  than  the 
Psalms  of  David.  Many  a  glad  heart  has  open- 
ed the  Book  and  sung  them,  and  found  its  glad- 
ness promoted  by  the  exercise. 

An  appeal  to  the  words  of  Paul  in  support 
either  of  the  existence  and  use  of  hymns  and 
spiritual  songs  distinct  from  the  Psalms  of  David, 
or  of  the  propriety  of  introducing  them  into  the 
sanctuary  would  not  be  deserving  of  a  reply, 
were  it  not  calculated  to  make  an  impression  up- 
on the  mind  which  has  never  been  exercised  in 
the  examination  of  the  subject,  and  is  warped  by 
the  prevailing  practice  of  various  worshipping  so- 
cieties. "Teaching  and  admonishing  one  anoth- 
er in  Psalms  and  Hymns  and  Spiritual  songs, 
singing  with  grace  in  your  hearts  to  the  Lord." 
(Col.  iii.  16.)  "Speaking  to  yourselves  in  Psalms 
and  Hymns  and  spiritual  Songs,  singing  and  ma- 
king melody  in  your  heart  to  the  Lord.'"  (Eph. 
v.  19.)  The  terms  employed  to  designate  the 
matter  of  praise  are  in  the  original  as  in  the 
translation,  in  both  epistles,  the  same.  Why  may 
not  all  these  terms  apply  to  the  Songs  of  Zion? 
The  words  of  the  Apostle  by  no  means  imply 
the  existence,  when  he  wrote  in  the  churches  of 


51 

Ej)hcsus  and  Collosse,  of  hymns  and  spiritual 
songs  not  comprehended  in  the  Book  of  Psalms. 
To  the  whole  collection  the  title  "Psalms"  is  ap- 
propriated by  Christ  and  his  Apostles.  The  He- 
brew word  Tchillinu  by  which  also  it  is  distin- 
guished, is  more  correctly  translated  "Hymns" 
And  from  the  character  of  the  book,  every  one 
must  at  once  perceive  with  what  propriety  it  may 
be  entitled  "Spiritual  Songs."  Brown,  in  his 
dictionary,  under  the  word  Psalm,  thus  writes, — 
"When  Psalms,  Hymns,  and  Spiritual  Songs  are 
mentioned  together,  Psalms  may  denote  such  as 
were  sung  on  instruments;  Hymns  such  as  con- 
tain only  matter  of  praise;  and  Spiritual  Songs 
such  as  contain  doctrines,  history,  and  prophecy 
for  men's  instruction."  The  distinction  is  dedu- 
ced from  the  original  names  applied  to  different 
divine  poems,  and  is  sanctioned  by  the  general 
voice  of  expositors.  There  is  no  reason,  how- 
ever, constraining  us  to  adopt  the  opinion  that 
there  are,  in  the  inspired  collection,  pieces  to 
which  one  or  other  of  these  denominations  must 
be  exclusively  applied.  The  particular  view  of 
the  character  of  one  of  the  songs  of  the  Lord, 
which  we  take,  may  lead  us  to  apply  to  it  one 
denomination  in  preference  to  another.  If  we 
would  mark  that  particular  feature  of  its  charac- 
ter present  to  our  mind,  it  may  be  necessary  to 
make  choice  of  one  rather  than  another  of  the 
three  designations  used  with  reference  to  inspir- 
ed poetical  compositions,  but  I  apprehend  there 
is  no  one  part  of  the  collection  to  which  the  title 
Psalms  so  exclusively  belongs,  that  it  may  not 
be  called  Hymns  or  Spiritual  Songs;  no  part  to 


52 

which  the  title  Hymns  belongs  so  exclusively, that 
it  may  not  be  culled  Psalms  ox  Spiritual  Songs; 
no  part  to  which  the  title  Spiritual  Songs  be- 
longs so  exclusively  that  it  may  not  be  called 
Psalms  or  Hymns.  The  Songs  of  Zion  will  be 
called  by  all  these  names  mentioned  by  the  Apos- 
tles, according  to  the  light  in  which  they  are 
viewed.  They  are  all  Psalms,  as  having  been  oc- 
casionally sung  accompanied  by  instrumental 
music.  They  are  all  Hymns, because  composed 
in  honor  of  the  Supreme  Being.  They  are  all 
Spiritual  Songs,  because  poetical  and  composed 
by  the  direction  of  the  Spirit.  According  then 
as  the  mode  in  which  they  were  occasionally 
sung,  their  matter,  or  their  structure  and  divine 
origin,  are  taken  into  consideration,  the  poetical 
pieces,  found  collected  in  the  Old  Testament, 
will  be  called  Psalms  or  Hymns  or  Spiritual 
Songs. 

There  is  nothing  more  common  among  men, 
there  is  nothing  more  common  in  scripture,  than 
to  call  the  same  thing  by  different  names,  accord- 
ing to  the  view  which  is  taken  of  its  character 
and  use.  The  Old  and  New  Testaments  are 
called  also  the  Word  of  God,  the  Scriptures,  the 
lively  oracles  of  God.  The  ministers  of  Christ 
are  also  called  Ambassadors,  Bishops,  Stewards, 
Elders,  Pastors,  Teachers,  Shepherds.  The  wri- 
ter of  the  119th  Psalm  calls  the  scriptures,  to 
which  he  had  access,  the  Law  of  the  Lord,  his 
testimonies,  precepts,  statutes,  commandments, 
judgments,  w7ord.  Because  we  more  frequently 
apply  the  term  scripture  to  denote  the  revelation 
which  God  has  made  to  man,  who  would  from 


58 

that  conclude  that  the  word  of  God,  and  tho 
lively  oracles  of  God  are  books  distinct  from  the 
Scripture?  Because  we  almost  exclusively  ap- 
ply the  term  Ministers  to  point  out  those  who 
are  set  apart'  to  declare  the  counsel  of  God,  and 
to  administer  the  ordinances  of  God's  House, 
who  would  conclude  that  Ambassadors  of  Christ, 
Bishops,  Elders,  Pastors,  S$c,  are  orders  of 
men  distinct  from  the  ministers  of  reconcilia- 
tion and  from  one  another  ?  Because  the  Saviour 
has  adopted  the  style  of  the  Jew  and  used  the 
term  laxo  to  denote  the  Pentateuch,  who  would 
conclude  that  the  testimonies  of  God,  his  pre- 
cepts, judgments,  word,  are  works  totally  dis- 
tinct from  the  Books  of  Moses?  There  is  just 
one  class  of  men  capable  of  drawing  such  a  con- 
clusion:— those  who  can  infer  from  the  phraseol- 
ogy which  Paul  employs  in  the  epistles  to  the 
Ephesians  and  Collossians,  that  Hymns  and  Spir- 
itual Songs  must  be  different  from  the  Psalms  of 
David. 

If  to  the  preceding  reasoning,  it  should  be  ob- 
jected, that  though  different  names  are  appropria- 
ted in  scripture  to  the  same  object,  we  do  not  find 
an  enumeration  of  those  names,  at  the  same  time, 
and  in  the  same  connection,  in  order  to  exhibit 
it  in  different  points  of  view,  the  answer  is  plain, 
the  objection  is  not  founded  in  fact.  We  do 
find  in  the  word  of  God,  a  variety  of  terms  em- 
ployed to  point  out  the  same  thing  in  its  various 
aspects,  in  the  same  manner  that  the  Apostle  ap- 
plies the  terms  Psalms,  Hymns  and  Spiritual 
Songs  to  denote  one  collection  of  inspired  odes 
under  different  views.  When  David  says,  (1 
5* 


54 

Chron.  xxix.  19.)  "Give  unto  Solomon  my  son 
a  perfect  heart,  to  keep  thy  commandments,  thy 
testimonies,  and  thy  statutes"  how  shall  we  ex- 
plain the  commandments  of  the  Lord,  that  the 
matter  of  them  and  the  form  of  them  may  ap- 
pear distinct  from  the  matter  and  form  of  the 
testimonies  and  statutes?  Is  there  a  man  who 
will  take  up  the  Pentateuch,  the  Books  of  Joshua, 
of  Judges,  and  of  Samuel,  and  show  us  what  are 
the  testimonies  of  God  as  they  are  distinguish- 
ed from  the  commandments?  and  the  statutes 
as  they  are  distinguished  from  both?  Is  there  a 
man  who  can  show  that  either  with  respect  to 
their  matter  or  their  form,  they  are  not  identical  ? 
— "Let  a  man  so  account  of  us,"  says  Paul,  (1 
Cor.  iv.  1)  "as  of  the  ministers  of  Christ  and 
stewards  of  the  mysteries  of  God."  Were  the 
Apostles  divided  into  two  classes?  Was  one 
class  called  ministers?  the  other  stewards?  or 
have  we  not  here  two  views  of  the  same  charac- 
ter? "I  exhort  therefore,  that,  first  of  all,  sup- 
plications, prayers,  intercessions,  and  giving  of 
thanks  be  made  for  all  men."  (I  Tim.  ii.  1.) 
Here  there  is  obviously  a  multiplication  of  terms 
to  exhibit  different  views  of  the  same  exercise. 
I  should  like  to  be  informed  how  a  man  can  pray 
without  making  supplication  and  intercession; 
how  intercede  without  making  prayer  and  sup- 
plication. Till  I  have  been  taught  this  curious 
lesson, I  must  be  excused  for  thinking  that  Chris- 
tians may  fulfil  the  Apostolic  injunction,  "and 
sing  with  grace,  in  Psalms  and  Hymns  and  Spir- 
itual Songs,"  who  always  use  the  Psalms  of  Da- 
vid. 


55 

Perhaps  some  may  think  that  an  easier  expla- 
nation of  the  Apostle's  phraseology  is  found  in 
the  titles  prefixed  to  the  greater  part  of  the 
Psalms  in  the  Greek  translation  of  the  Old  Tes- 
tament, called  the  Septuagint,  from  which  he 
quotes  frequently,  even  when  the  reading  differs 
from  the  received  Hebrew  text,  and  which  would 
naturally  he  put  into  the  hands  of  the  primitive 
Christians  speaking  the  Greek  language.  If  so, 
I  do  not  object.  The  reason  why  an  immediate 
reference  was  not  made  to  those  titles  is,  that 
they  are  considered  by  many  of  doubtful  author- 
ity, and  to  some  of  the  psalms  no  titles  are  pre- 
fixed. It  is  true,  however,  that  the  titles  given 
to  the  psalms  answer  to  the  terms  employed  by 
Paul  to  designate  the  poetical  compositions  which 
he  requires  the  churches  of  Ephesus  and  Collosse 
to  use  in  the  celebration  of  praise.  We  find  one 
entitled  Psalmos,  (Psalm)  another  Ode,  (Song) 
and  another  Halleluiah.  The  last  title  is  made 
up  of  two  Hebrew  words,  wThich  signify  "Praise 
ye  the  Lord,"  and  identifies  the  poem  to  which 
it  is  prefixed  with  that  of  which  the  Greek  terra 
Hymnos  (Hymn)  is  the  proper  specific  title.  Of 
the  titled  Psalms  the  greater  number  have  the 
first  of  the  three  titles  mentioned;  twenty-seven 
have  the  second;  and  eighteen  the  third.  Grant- 
ing then  that  the  appropriate  Greek  title  of  the 
eighteen  Psalms  of  praise  is  Hymnoi  (Hymns) 
Paul,  by  directing  the  churches  to  use  Psalms 
and  Hymns  and  Spiritual  Songs,  points  out  to 
them  the  Book  of  Psalms  according  to  the  titles 
prefixed  to  most  of  them  in  the  version  which 
was  best  known  of  course,  to  all  who  spake  the 
Greek  language. 


56 

From  what  has  been  said,  it  must  appear  pret- 
ty evident  that,  whilst  the  New  Testament  sup- 
plies us  with  no  songs  for  the  use  of  the  church, 
Christ  and  his  Apostles  are  silent  as  to  any  known 
to  them,  and  used  under  their  direction,  not  in- 
cluded in  the  Psalms  of  David. 

It  is  with  extreme  pain  that  I  approach  the  sub- 
ject of  the  inspiration  of  modern  poetical  publi- 
cations written  for  the  use  of  the  church  and  in- 
troduced into  her  services.  Is  it  possible  that 
men,  with  the  word  of  God  in  their  hands,  will 
contend  for  the  inspiration  of  Newton  or  of  Scott, 
of  Doddrige  or  of  Hart,  of  Watts  or  of  Wesley? 
that  they  would  put  their  writings,  whether  pro- 
saic or  poetical,  upon  a  level  with  the  Holy  Scrip- 
tures? They  may  have  been  talented,  learned, 
studious,  well  read  in  the  Scriptures,  and  de- 
cidedly pious,  but  they  were  not  inspired.  Their 
works  may  be  distinguished  for  purity  of  doctrine, 
and  elegance  of  style,  they  may  be  excellent 
auxiliaries  to  the  study  of  the  word  of  God,  but 
they  are  not  his  word.  Is  there  one  who  does 
not  perceive  that  the  moment  he  admits  the  in- 
spiration of  their  works,  or  the  works  of  any  one 
of  them,  he  renounces  all  right  to  examine  them, 
and  to  compare  them  with  the  Scriptures,  to  as- 
certain their  correctness  ?  He  is  forthwith  bound 
to  receive  every  statement  without  question,  with- 
out reply. — They  become  his  standard  of  truth 
and  duty.  We  do  not  consider  ourselves  at  lib- 
erty to  inquire  whether  any  thing  contained  in 
the  word  of  God  be  true — be  pure.  Whatever  is 
found  there  is  considered  true  and  pure  of  course 
— Why  ?     Because  it  is  the  word  of  God, — the 


5? 

woid  of  inspiration.  Now  all  portion?  of  in- 
spired writing  have  equal  authority.  To  ques- 
tion the  correctness  of  any  proposition  of  an  in- 
spired Book,  is  to  question  the  truth  of  God  — 
All  who  use  the  Hymns  of  Newton,  of  Watts, 
or  of  Wesley,  and  contend  for  the  propriety  of 
their  introduction  into  the  House  of  God.  do  not 
hold  them  inspired;  they  take  quite  different 
ground,  not  more  tenable,  though  less  impious. 
They  have,  however,  been  instrumental  in  in- 
troducing that  indistinctness  of  apprehension 
upon  the  subject  of  inspiration  which  so  gener- 
ally prevails,  and  owe  to  a  jealous  God  a  fearful 
responsibility. 

Some  of  our  religious  poets,  and  those  whose 
works  are  most  extensively  used  in  the  churches, 
claim  little  if  any  thing  less  than  inspiration  for 
themselves.  One  (Dr.  Watts)  says  in  his  preface 
to  his  Hymns  and  Spiritual  Songs. — "There  are 
also  in  the  Book  of  Psalms,  many  deficiencies  of 
light  and  glory,  which  our  Lord  Jesus  Christ  and 
his  Apostles  have  supplied  in  the  writings  of  the 
New  Testament,  and  with  this  advantage,  I  have 
composed  these  spiritual  songs  which  are  now  pre- 
sented to  the  world.  Nor  is  the  attempt  vainglo- 
rious or  presuming;  for  in  respect  to  clear  evan- 
gelical knowledge,  the  least  in  the  kingdom  of 
heaven  is  greater  than  all  the  Jewish  prophets." 
Here  there  is  plainly  a  confounding  of  that  illu- 
mination which  begins  in  the  new  birth,  with  in- 
spiration. If  the  latter  part  of  the  statement 
mean  any  thing  in  relation  to  the  composition  of 
spiritual  songs,  it  means  that  himself,  though  the 
least  in  the  kingdom  of  God,  being  greater  than 


58 

all  the  Jewish  prophets,  and  of  course  than  Da- 
vid, is  better  qualified  than  he  was,  to  compose 
songs  for  standing  use  in  the  church, and  implies 
either  that  the  Psalmist,  though  the  spirit  spake 
by  him,  might  err,  or  himself  was  raised  above  the 
possibility  of  error.  The  Apostles  only  de- 
sired to  have  their  writings  on  the  same  ground 
with  the  prophets, — teaching  us  that  the  church 
is  built  upon  the  foundation  of  the  Apostles  and 
prophets, — but  his  compositions  must  occupy  a 
higher  place  than  the  phophets.  Another  (John 
Wesley)  says  in  his  preface,  "It  is  large  enough 
to  contain  all  the  important  truths  of  our  holy 
religion,  whether  speculative  or  practical:  yea  to 
illustrate  them  all  and  to  prove  them  all  both  by 
scripture  and  reason.  And  this  is  done  in  regu- 
lar order."  Again  he  adds, "May  I  be  permitted 
to  add  a  few  words  with  respect  to  the  poetry? 
Then  I  will  speak  to  them  who  are  judges  there- 
of with  all  freedom  and  unreserve.  To  these  I 
may  say  without  offence :  1 .  In  these  hymns  there 
is  no  doggerel:  no  botches:  nothing  put  into 
patch  up  the  rhyme :  no  feeble  expletives :  2. 
Here  is  nothing  turgid  or  bombast,  on  the  one 
hand,  or  low  and  creeping  on  the  other:  3. 
There  are  no  cant  expressions:  no  words  with- 
out meaning. — Those  who  impute  this  to  us  know 
not  what  they  say.  We  talk  common  sense  both 
in  prose  and  verse,  and  use  no  words  but  in  a 
fixed  and  determinate  meaning.  4.  Here  are 
(allow  me  to  say)  both  the  purity ,  the  strength, 
and  the  elegance  of  the  English  language." 
Again,  speaking  of  some  who  had  reprinted  some 
of  the  hymns,  "I  desire  they  would  not  attempt 


id   them,  for  th  v  reallj  arc  not  able. — ■ 
if  thcni  is  abl  •  to  mend  eithef  the  sense  or 
-  ."        N         ig  more  can  be  claimed  tor 
There  ia  uei- 
tber  en  md  there  is 

no  defect  in  the  tun;!.     The  author  of  some  of 
the  hymns,  and  selector  of  the  n  noun- 

ced  the  hook  perfect,  admitting  of  no  improve- 
ment : — mon  jn  rfi  cttkan  the  Bible.  Be  patient, 
r.  I  have  not  made  a  statement  without 
thought.  If  I  have  thought  incorrectly,  point 
out  the  error.  This  collection  contains  not  only 
the  important,  ubut  all  the  important  truths  of 
our  most  holy  religion  whether  speculative  or 
practical."  Where  are  the  unimportant  truths  of 
our  holy  religion  to  be  found.  Doctrines  not 
taught  in  scripture  are  not  doctrines  of  our  holy 
religion  a1  all,  but  unholy  traditions  of  vain  man. 
The  unimportant  1  ruths  of  our  holy  religion 
must  be  in  the  Bible.  If  the  character  which  the 
compiler  has  given  of  his  "hymns"  be  just,  in 
possession  of  it  we  would  have  no  cause  to  re- 
gret the  loss  of  the  scriptures.  It  would  form 
an  excellent  and  adequate  substitute,  while  the 
minds  of  the  weak  would  be  freed  from  the  diffi- 
cult exercise  of  separating  between  the  impor- 
tant and  the  unimportant  truths,  and  furnished 
with  the  proofs  which  reason  supplies  of  the  doc- 
trines of  religion,  and  which  are  wanting  to  him 
who  has  nothing  but  the  word  of  God.  Let  it 
pass:  There  is  neither  error  nor  defect  nor  re- 
dundancy in  the  hymns  of  John  Wesley! 

The  original  and  grand  source  of  the  error  in 
holding  modern  poetical  compositions  to  be  in- 


60 

rfpired,  is  that  to  which  we  have  already  referred, 
and  which  is  brought  to  view  in  the  words  quoted 
from  the  preface  of  Dr.  Watts — the  confounding 
of  the  very  wide  distinction  between  inspiration 
and  regeneration,  or  its  fruit,  spiritual  illumina- 
tion. Many  hold  and  boldly  affirm,  many  more, 
who  would  not  perhaps  adventure  the  direct  as- 
sertion, employ  language  which  implies,  that  eve- 
ry man  who  is  born  again  is  inspired, — that  the 
writing  of  a  regenerated  man  are  the  words  of 
inspiration.  It  is  probable  that  the  latter  may 
not  be  fully  aware  how  firm  a  hold  such  an  opin- 
ion may  have  taken  of  their  minds, — that  it  is 
an  opinion  of  theirs  at  all,  till  they  are  put  upon 
the  necessity  of  reasoning  from  it  as  a  principle 
granted,  in  vindication  of  the  writings  of  a  belov- 
ed author,  and  the  use  to  which  they  are  applied. 
We  shall  now  attempt  to  point  out  the  distinguish- 
ing characteristics  of  inspiration.  This  it  is  to 
be  hoped  will  help  to  remove  in  part  the  vague 
ideas  which  may  exist,  respecting  the  compara- 
tive claims  of  inspired  songs  and  the  writings  of 
modern  poets. — But  as  this  is  a  subject  of  great 
importance,  to  be  approached  with  caution,  and 
not  to  be  lightly  passed  over,  we  shall  devote  a 
separate  chapter  to  the  investigation  of  it. 


CHAPTER    IV. 

What  are  the  Characteristics  of  Inspiration? 

Have  the  Books  of  the  Old  and  New  Testa- 
ments been  given  by  inspiration?     This  general 

question  does  not  come  before  us  in  the  present 
-'on.  The  answer  is  taken  for  granted 
according  to  the  declaration  of  one  of  the  pen- 
men. We  do  not  write  in  reply  to  the  Deist,  but 
to  those  who  admit  that  the  title  scripture  belongs 
to  the  writings  of  Apostles  and  prophets,  and 
thai  *\ill  scripture  is  given  by  inspiration  of  God." 
The  inquiry  upon  which  we  have  entered,  leads 
to  the  examination  of 

The  Characteristics  of  that  inspiration  to 
which  the  scriptures,  and.  of  course,  the  Book  of 
Psalms  Jat/s  claim. 

For  information  on  this  point,  we  appeal  to  the 
sacred  writings  themselves.  If  they  do  not  fur- 
nish either  a  direct  statement  of  the  discrimina- 
ting features  of  inspired  writing,  or  principles 
from  which  a  knowledge  of  its  nature  and  pro- 
perties may  be  legitimately  deduced,  it  is  useless 
to  attempt  the  investigation  of  the  subject.  Con- 
jecture would  be  presumptuous  and  vain,  and 
knowledge  beyond  the  limits  of  our  research. 
We  consider,  however,  that  scripture  has  not  left 
the  subject  of  inspiration  under  any  cloud  of  ob- 
6 


62 

sc'urity.  The  following  particulars  are  obviously 
presented  to  the  view  of  him  who  reads  with  care 
the  sacred  volume. 

1.  The  word  of  inspiration  claims  God  for  its 
author. 

Is  it  historical  i  the  selection,  the  arrangement, 
and  the  comments  are  God's.  Is  it  doctrinal  ?  the 
Ideas,  the  reasonings,  and  the  conclusions  are 
God's.  Is  it  practical?  the  precepts,  exhorta- 
tions, admonitions,  warnings  are  God's.  And 
in  each  department,  the  language  is  such  as  God 
was  pleased  to  employ,  to  express  what  he  would 
have  revealed  to  man.  Is  it  prophetical?  the  mat- 
ter and  words  are  of  necessity  God's.  In  short 
the  scripture  claims  God  for  its  author  in  as  high 
a  sense  as  if  man's  instrumentality  bad  not  been 
employed  in  its  publication: — us  if  it  had  coine 
to  us  by  the  hands  of  an  angel,  sent  forth  to  dis- 
tribute the  volumes  already  written; — as  if  every 
part  of  it  had  been  delivered  in  the  same  manner 
with  the  decalogue,  graven  upon  tables  of  stone 
by  the  finger  of  God.  after  having  been  pronoun- 
ced without  the  intervention  of  human  instru- 
mentality, in  the  ears  of  all  the  people. 

The  Scripture  and  the  word  of  God  are  used 
as  convertible  terms:  where  the  one  is  used  the 
other  may  be  used.  uIf  he  called  them  Gods, 
unto  whom  the  word  of  God  came,  and  the  scrijt- 
ture  cannot  be  broken.'*  (Jno.  x.  35.)  u  Not  as 
though  the  word  of  God  hath  taken  none  erfect. 
For  they  are  not  all  Israel  which  are  of  Israel." 
(Rom.  ix.  6.)  The  Apostle  is  here  expressing 
his  grief  for  the  unbelief  and  approaching  sepa- 
ration of  his  Jewish  brethren. — by  natural  de- 


03 

scout,  Israelites :  and  to  prevent  any  miscpnoep- 
lion  respecting  |he  promises  of  God  made  to  Is- 
rael, and  registered  in  the  serptures.he  states  in 
the  conclusion  of  ihe  verse,  and  proves  in  the 
subsequent  verses,  that  the  appellation  Israel, 
io1  properly  belong  to  all  who  are  of  thels- 
raelitish  nation,  and  that  consequently  the  truth 
of  the  Scripture  promise^  or  of  the  Word  of 
God,  is  not  ejected  by  the  taking  away  of  the 
Kingdom  of  God  from  some  who  might  inherit, 
according  to  natural  descent  the  name  Israel. 
When  our  Lord  is  called  to  answer  for  himself 
and  his  disciples,  in  neglecting  the  tradition  of 
the  elders,  be  replies,  "Laying  aside  the  Com- 
mandment of  God,  ye  hold  the  tradition  of  men." 
And  again,  "making  the  Word  of  God  of  none 
effect,  through  your  tradition."  (Mark  vii.8,  13.) 

What  holy  men  of  God  spake,  being  moved  by 
the  Holy  Ghost,  is  described  as  the  Word  of 
God.  The  Word  of  God.  S;;muel  showed  to 
Saul.  "The  Word  of  the  Lord  came  to  Na- 
than." "The  Word  of  God  came  unto  John  in 
the  wilderness,"  and  it  was  ihe  u  Word  of  God" 
which  Peter  and  John  being  rilled  with  the  Holy 
Ghost,  spake  with  those  of  their  own  company 
whom  they  joined,  after  their  deliverance  out  of 
the  hands  of  the  chief  Priests. 

That  God  is.  in  the  strictest  sense  of  the  word, 
the  author  of  the  Decalogue,  will  be  readily  ad- 
mitted.  Now  the  Scripture  generally  is  ascribed 
to  God,  not  only  in  terms  equally  strong,  but  in 
the  very  same  terms  in  which  the  ten  command- 
ments are  ascribed  to  him.  1  ne  fact  that  the 
matter  and  words  are  his,  is  the  same,  whether  the 


04 

writing  be  executed  by  God  immediately,  or 
whether  men  be  employed  to  perform  the  pen- 
manship. Concerning  the  decalouge  we  read, 
"God  spake  all  these  words."  (Exod.  xx.  1.)— 
"And  Moses  turned,  and  went  down  from  the 
mount,  and  the  two  tables  of  the  testimony  were 
in  his  hand:  the  tables  were  written  on  both  their 
sides; on  the  one  side  and  on  the  other  were  they 
written.  And  the  tables  were  the  work  of  God, 
and  the  writing  was  the  writing  of  God,  graven 
upon  the  tables."     (Ex.  xxxii.  15,  16.) 

Let  us  now  hear  what  terms  are  used  with  re- 
ference to  other  portions  of  Scripture — "God, 
ichodit  sundry  times, and  in  divers  manners, spake 
in  time  past  unto  the  fathers  by  the  Prophets." 
(Heb.  i.  1.)  Communications  were  made  to  the 
fathers  at  sundry  times,  and  in  divers  manners, 
and  by  different  persons,  but  it  was  always  God 
who  xpakc.  The  prophets  were  the  instruments 
by  whom  he  caused  his  words  to  be  heard. 
"Blessed  be  the  Lord  God  of  Israel;  for  he  has 
visited  and  redeemed  his  people,  and  hath  raised 
up  a  horn  of  Salvation  for  us  in  the  house  of  his 
servant  David;  as  he  spake  by  the  mouth  of  his 
holv  prophets,  which  have  been  since  the  world 
began."  (Luke  i.  G8,  70.)  "Whom  the  Hea- 
vens must  receive  until  the  times  of  restitution  of 
all  things,  which  God  hath  spoken  by  the  mouth 
of  all  his  holy  prophets,  since  the  world  began." 
(Acts  iii.  21.)  "Men  and  brethren,  this  Scrip- 
ture must  needs  have  been  fuliilled,  which  the 
Holy  Ghost,  by  the  mouth  of  David  spake. — 
Well  spake  the  Holy  Ghost  by  Isaiah  the  prophet 
unto  our  fathers,"     (Acts.  i.  Ic\  and  xxvui.  ifcl»L 


//..///  (r&orfsaith,  to-day  it'  ye  will  hear 
(Heb.  iii.  7.)     llnw  common  the 
!  •  rd,"  by  which  the  pro- 
their  addi  the  people! 

gainst 
their   own 
,uHesaith.'1     The  prophets  pos- 
sess no  higher  <  org    is  by  which 
God  was  pleased  to  address  the  people.     Divine 
communications  are  clpthed  in  language  divinely 
imparted.     Mark  the  singular  language  of  John 
the  Baptist  when  the  "Jews  sent  Priests  and  Le- 
-  ;  sk  him,  who  art  thou/     And  he  confess* 
ed  and  denied  not;  but  confessed   I  am  not  the 
Christ.     And  they  asked  him  what  then?     Art 
thou  Elias?  and  he  saith,  I  am  not.     Art  thou  that 
t  ?  and  be  answered,  Xo.     Then  said  they 
unto   him,  Who  art  thou?  that  we  may  give  an 
■  to  them  that  s  m  us.     What  sayest  thou 
of  thyself?     He  -       >Iam  the  voice  of  one  cry- 
ing in  the  wilderness,  .Make  straight  the  way  of 
the  Lord.*' 

The  Apostles  of  the  Lord  occupied  the  same 
place  with  the  prophets.  They  were  merely  the 
instruments  by  whom  God  chose  to  communi- 
cate his  will — to  speak  his  word.  The  commis- 
sion which  they  received  from  the  Son  of  God 
implies  this.  "Teaching  them  to  observe  all 
tilings,  whatsoever  I  commanded  youP  They 
must  not,  in  the  fulfilment  of  the  important  trust 
committe^pto  them,  depart  from  Jerusalem  till 
the  spirit  descend  upon  them  from  above,  to 
teach  them  all  things,  and  to  bring  all  things  to 
their  remembrance,  that  thev  had  heard  from  the 
6* 


bo 

Saviour  while  he  was  yet  with  them.  Ttt&y  are 
not  permitted  to  trust  to  the  accuracy  of  their 
own  judgment,  nor  to  the  strength  of  their  own 
memory.  The  Apostles  considered  themselves 
so  moved  and  directed  that  the  words  which  th*y 
spake  were  of  God,  who  put  his  Spirit  within 
them.  "When"  says  Paul  to  ihe  Thessalonians, 
"ye  received  the  word  of  God  which  ye  heard 
of  us,  ye  received  it  not  as  the  word  of  men,  but 
as  it  is  in  truth,  the  icord  of  God,  And  to  the 
Galatians:  "I  certify  you,  brethren,  that  the  Gos- 
pel which  was  preached  of  me  is  not 'after  num. 
For  I  neither  received  it  of  man,  neither  was  I 
taught  it,  but  by  the  revelation  of  Jesus  Christ." 
Again  to  the  Corinthians: — "Since  ye  seek  a 
proof  of  Christ  speaking  in  me."  Let  us  now 
hear  Peter.  "The  word  of  the  Lord  endureth  for- 
ever. And  this  is  the  word  which  by  the  Gospel 
is  preached  unto  you."  "This  second  episile,  I 
now  write  unto  you  ; — that  ye  may  be  mindful  of. 
the  words  which  were  spoken  before  by  the  holy 
prophets,  and  of  the  commandment  of  us  the 
Apostles  of  the  Lord  and  Saviour."  In  the  lat- 
ter verse  he  identifies  himself  and  fellow  Apos- 
tles with  the  holy  prophets,  in  pomt  of  inspira- 
tion. Are  the  discip'es  to  be  mindful  of  the 
words  of  the  prophets?  So  are  they  to  be  mind- 
ful of  the  words  of  Apostles.  Does  the  word 
uttered  by  a  prophet  proceed  from  God?  So 
does  the  word  of  an  Apostle. 

More  might  be  added,  were  it  nSessary,  to 
shew  that  the  inspiration  of  the  Old  and  New 
Testaments  implies  that  their  contents  are  just 
what  God  was  pleased  to  communicale  to  us  for 


67 

our  instruction,  tint  they  aro  exhibited  in  that 
order  which  God  was  pleased  to  adopt,  and  that 
they  are  expressed  in  the  words  which  God  chose 
to  employ. 

But  it  will  be  said  in  reply,  thai  we  also  read, 
— UM(  •" ■ '  rj   :-•     -  pt  10  all  the  people 

according  to  the  law.r — "The  law  wife  given  hy 
."" — •'  David  calls  Messiah  Lord."  True: 
but  Moses  spake  hy  the  commandment  of  the 
Lord,  and  David  was  in  the  Spirit  when  he  speaks 
of  M.ssiah.  That  u Isaiah  said.  He  hath  blind- 
ed their  eyes  and  hardened  their  heart.''  True: 
but  it  is  also  said  that  the  Holy  Ghost  spake  this 
same  word  by  Isaiah  the  prophet  unto  their  fa- 
thers. That  the  Apostles  spake  with  tongues. 
True :  but  they  spake  as  the  Spirit  gave  them  ut- 
terance. Holy  men  of  God  spake,  being  moved 
by  the  Holy  Ghost.  Consequently,  the  time 
when  they  spake,  the  words  they  uttered,  and 
the  ideas  they  communicated,  were  of  the  Spirit. 

All  the  parts  of  Scripture  are  ascribed  to  the 
inspired  writers  as  intelligent  instruments.  The 
words  of  Moses,  the  words  of  David,  the  words 
of  Jeremiah  are  expressions,  no  less  freely  used 
than  the  word  of  God  and  the  word  of  the  Spirit. 
It  is  not  supposed  that,  because  men  spake  or 
wrote  nothing  but  the  words  of  God,  they  were 
irrational  and  involuntary, in  speaking  and  writing. 
We  cannot  tell  how  God  puts  any  of  the  means 
or  instruments  whom  he  employs  into  motion,  for 
the  accomplishment  of  his  purposes;  one  thing, 
however,  we  know,  that  he  employs  them  all,  ex- 
cept in  very  few  instances,  according  to  their 
proper  nature.     He  has  never  spoken  by  manual 


68 

man  speaks  by  a  trumpet,  inanimate  and  passive, 

Every  part  of  his  works,  in  earth  and  air,  and 
sea,  is  subject  to  his  control,  and  may  be  em- 
ployed to  do  his  work.  Still  every  thing  acts 
according  to  the  laws,  to  which,  in  its  produc- 
tion and  preservation,  it  has  been  subjected  by 
the  Creator. 

A  guilty  world  is  to  be  made  desolate  for  tl*? 
sins  of  them  that  dwell  therein.  The  Lord  gives 
his  commission  to  the  clouds  of  heaven.  They 
gather  like  armies  mustering  for  the  battle,  and 
pour  down  their  streams  upon  terrified  thousands. 
The  fountains  of  the  deep  burst  forth,  and  unite 
their  waters  with  those  descending  from  above, 
1o  swell  the  deluge  to  the  overwhelming  of  a  de- 
generate and  impious  generation.  The  Kings 
who  fought  against  the  allies  of  Israel  must  ex- 
perience a  defeat,  too  signal  to  be  accomplished 
by  the  forces  led  on  by  Joshua ;  and  God  sends, 
the  hailstones  down  upon  the  retreating  armies. 
He  might  have  commanded  them  to  execute  his 
will,  as  balls  discharged  from  the  cannon's  mouth, 
or  stones  projected  from  a  sling,  but  this  would 
have  been  contrary  to  the  natural  law  of  their 
movement.  Hailstones  naturally  descend.  They 
derive  their  impetus  from  the  power  of  gravitation, 
.and  no  force  additional  to  that  gathered  in  their 
descent  is  required  to  destroy  those  on  whom 
they  fall.  When  Mary  serpents  are  sent  in  among 
the  Israelites,  they  bite  the  guilty  tribes.  There, 
needed  no  enchantment  to  allure  them.  "  There 
came  forth  two  she-bears  from  the  wood  and  tare 
forty  and  two  children,  of  them"  th::t  mocked 
Rlisha  the  prophet,  and   whom   he   had  cursed 


68 

in  the  name  of  the  Lord.  Were  they  not  looking 
for  their  prey?  Must  we  not  suppose  them  led 
by  instinct,  prompted  by  hunger  to  make  speed, 
allured,  perhaps,  by  the  shouts  of  youthful  impi- 
ety, b  <1  sent  than  to  punish  the  chil- 
dren for  their  criminal  amusement,  and  the  pa- 
fbr  their  neglect,  in  withholding  an  educa- 
tion in  the  fear  of  the  Lord.  It  is  natural  for  the 
rain  and  hail  to  fall,  the  serpent  to  bite,  and  the 
bear  to  rend;  and  when  (rod  makes  them  his  in- 
struments, they  act  according  to  their  distinguish- 
ing properties  and  powers.  When  he  employs 
man  to  execute  his  work,  he  brings  him  forward, 
upon  the  same  principle,  in  the  exercise  of  all  his 
varied  qualifications.  Understanding,  will,  pis- 
si  ons,  affections  are  exerted  agreeably  to  natural 
laws,  and  the  relations  which  they  sustain  as  dif- 
ferent states  of  the  same  mind. 

Ahab,  King  of  Israel,  goes  up  to  Ramoth-Gil- 
ead,  a  doomed  man ;  and  in  disguise.  The  King 
of  Syria,  with  whom  he  fought,  had  commanded 
his  soldiers  to  right  with  none  but  the  King  of 
Israel :  and  he  is  hidden.  But  God  will  draw  him 
forth,  and  rind  an  instrument  to  accomplish  his 
words.  A  certain  man, — he  knew  not  the  King  of 
Israel,  less  that  God  had  intimated  that  he  should 
die  in  the  field  of  battle,  or  that  he  should  fall 
by  his  hand, — drew  a  'now  at  a  venture.  No  su- 
pernatural vigor  is  imparted  to  his  arm,  no  super- 
natural agency  diverts  the  a: row  from  its  direct 
course,  but  it  was  pointed  to  the  King,  perhaps 
to  the  only  part  of  his  person  not  protected  by 
armour,  enters  between  the  joints  of  the  harness, 
and  makes  way  for  the  life's  blood.  In  the  whole 
transaction,  that  certain  man  acted  by  no  com- 


pulsion,  formed  his  resolution,  executed  his  own 
will,  shot  at  a  venture:    but  either  his  purpo-e, 
his  position,  the  direction  of  his  arrow,  with  him 
altogether  fortuitous,  were  precisely  regulated  by 
God  of  whom  he  was  ignorant,  or  the  prediction 
of  him  who  knows  the  end  from  the  beginning, 
was  fulfilled  by  chance,  and  might  never  have 
been  fulfilled.     There  is  a  very  remarkable  and 
conclusive  example  of  the  union  of  the  efficient 
agency  of  God,  with  the  freedom  of  the  instru- 
ment by  whom  he  acts,  or  of  God's  employing  a 
human  instrument,  in  the  full,  the  free,  and  uncon- 
strained exercise  of  all  his  faculties,  in  the  case 
of  Cyrus.     God  chooses  Cyrus,  Prince  of  Persia, 
to  perform  all  his  pleasure,  even  to  the  restora- 
tion of  Jerusalem  and  the  temple.     God  foretells 
what  shall  be  accomplished  by  Cyrus,  long  before 
he  had  an  existence,  or  the  captivity  had   com- 
menced from  which  he  was  to  set  Israel  free. 
Here  is  a  simple  prediction.     But  God  plainly 
informs  us,  that  it  is  by  his  own  agency  it  shall  be 
accomplished,  in  the  use  of  Cyrus'  instrumental- 
ity.    He  will  to  the  end  contemplated,  hold  the 
right  hand  of  his  Shepherd,  subdue  nations  before 
him,  loose  the  loins  of  Kings,  open  the  two-leaved 
gates,  give  him  the  treasures  of  darkness  and  the 
hidden  riches  of  secret  places.     One  tiling  must 
be  evident,  that  the  strength  and  perseverance  of 
Cyrus,  the  subjection  of  nations  to  him,  the  ter- 
ror of  king's  against  whom  he  fights,  the  opening 
of  the  gates  of  Babylon  to  admit  his  army,  the 
delivery  into  his  hands  of  the  accumulated  trea- 
sures of  the  Assyrian  capital,  is  the  work  of  God. 
Till  all  these  things  were  accomplished,  Cyrus 
^Yas  ignorant  of  that  God  bv  whom  he  was  direct- 


ed  and  upheld.  Lastly,  in  the  accomplishment 
of  the  divine  purpose,  and  in  performing  the  work 
of  God)  all  the  parties,  and  Cynia  In  particular, 
Ovulated  by  principles  congenial  to  their  na- 
T'i:c  ednc  tion,  habit:  i  nd  cli  it  cter.  Cyrus 
manifests,  from  his  youth,  a  predil  ction  for  a 
military  life.  To  his  personal  gratification,  with 
the  consent  of  his  grandfather  the  king  of  Persia, 
hardly  obtained  by  the  urgent  application  of  the 
ambassadors  from  Media,  he  sets  out  with  the 
command  of  the  Persian  forces,  ordered  to  the 
assistance  of  the  Medes,  at  war  with  the  king  of 
Babylon  and  his  allies.  After  a  series  of  victories 
in  their  progress,  the  united  armies  of  Media  and 
Persia,  under  Cyrus  and  his  uncle  Darius,  sit 
down  before  the  capital  of  Assyria.  Despairing 
of  being  able  to  overturn  or  scale  the  walls  of  Ba- 
bylon, the  hope  of  entering  the  city  upon  the  bed 
of  the  Euphrates,  which  ran  through  it,  buoys  up 
the  youthful  warrior.  He  cuts  a  canal,  by  which 
the  waters  of  the  river  may  be  diverted  from  their 
course,  that  the  channel  within  the  city  may  be 
left  dry.  The  night  when  the  works  were  so  far 
completed  that  they  might  attempt  an  entrance, 
was  the  same  in  which  Belshazzar  made  a  feast  to 
his  thousand  lords,  his  queens, and  his  concubines, 
and  drank  wine  out  of  the  hallowed  vessels  of  the 
Lord's  house.  The  sight  of  the  finger's  of  a  man's 
hand,  writing  the  sentence  of  death  to  his  power, 
upon  the  wall  opposite  to  which  he  sat,  fills  his 
mind  with  dread  and  his  loins  are  loosed.  It  is 
probable  that  the  lords,  whose  province  it  was 
to  see  the  gates  upon  the  river  closed  when  night 
set  in,  were  too  much  occupied  in  the  revels  of 
the  feast  to  attend  upon  their  duty.    At  all  events,' 


72 

tho  gates,  which  might  still  have  presented  a  dif- 
ficult obstacle  to  the  entrance  of  the  allied  armies, 
were  not  shut,  and  Cyrus  enters  in  to  possess  the 
treasures  of  darkness.  In  the  historical  narra- 
tive, we  perceive  nothing  but  the  vigor,  the  ambi- 
tion, the  heroism,  and  the  skill  of  the  youthful 
warrior,  inspiring  his  followers  with  valor,  perse- 
verance, and  love  of  glory,  on  the  one  hand;  on 
the  other,  the  indolence  and  ease  springing  from 
a  confidential  reliance  upon  the  fortifications  of 
the  city.  In  the  prophecy,  we  see  nothing  but 
the  agency  of  the  Most  High;  and  in  the  union 
of  both,  we  are  taught  to  contemplate  the  Sove- 
reign of  the  w7orld  using  human  beings  as  his  in- 
struments, in  the  exercise  of  all  their  powers,  and 
agreeably  to  the  principles  upon  which  their  cha- 
racter has  been  formed. 

Proceeding  one  step  farther,  the  God  of  Hea- 
ven is  seen  employing  rational  and  voluntary  in- 
struments, according  to  the  almost  endless  variety 
of  personal  character.  The  word  of  inspiration 
presents  before  us  a  most  beautiful  illustration  of 
this  part  of  Jehovah's  agency.  The  variety  of 
mental  structure,  of  intellectual  power,  of  modes 
of  thinking,  and  of  style,  presented  in  the  word 
of  God,  so  far  from  militating,  as  has  been  fre- 
quently supposed,  against  the  plenary  and  verbal 
inspiration  of  the  scripture,  is  only  the  necessary 
result  of  a  principle  of  divine  operation  from 
which  every  deviation  is  miraculous,  and  furnishes 
.  a  clear  and  ample  elucidation  of  that  principle. 
The  concession,  therefore,  that  the  thoughts  and 
style  of  the  different  portions  of  Holy  Writ,  are 
distinctive  of  different  writers,  of  different  degrees 


of  mental  strength,  and  various  modifications  of 
mental  operation,  detracts  nothing  from  the  asser- 
tion of  God's  being  the  author  of  the  whole,  in 
the  proper  sense  of  authorship. 

2.  The  word  of  inspiration  claims  absolute 
freedom  from  error. 

God  being  the  author  of  the  Book,  whatever  is 
imputed  to  it,  is  imputed  to  him.  Impute  an  er- 
ror to  the  word  of  God,  and  you  impute  it  to  him- 
self. But  God  cannot  err,  therefore  whatever  is 
written  by  inspiration  must  be  free  from  error. 
Now  inspiration  is  asserted  of  all  scripture. 
This  is  the  testimony  which  the  scripture  gives 
concerning  itself,  and  if  it  be  found  a  false  wit- 
ness in  one  particular,  the  testimony  must  be  re- 
jected in  all.  The  Book  which  claims  God  for 
its  author  in  every  part,  and  is  found  to  contain 
one  false  proposition,  one  unequivocal  contradic- 
tion, must  bear  to  have  its  claim  denied.  There 
is  only  one  alternative  to  those  to  whom  the  scrip- 
ture is  presented.  Let  them  choose  between 
Deism,  or  the  full  admission  of  the  truth  of  every 
proposition  which  the  word  of  God  contains. 
We  must,  however,  always  distinguish  between 
the  word  of  God  and  the  principles  which  may 
have  been  deduced  from  it,  which  are  often  what 
the  word  does  not  warrant  and  shocking  indeed. 

3.  The  word  of  inspiration  is  free  from  defect. 
Imperfection  is  as  foreign  from  the  character  of 
God  as  error.  "  God's  law  is  perfect,"  says  the 
Psalmist.  The  scriptures  are  fully  adequate  to 
the  end  contemplated  by  them.  They  are  "  able 
to  make  wise  unto  salvation, — profitable  for  doc- 
trine, for  reproof,  for  correction,  for  instruction  in 

7 


74 

righteousness,  that  the  man  of  God  may  be  per- 
fect, thoroughly  furnished  unto  all  good  works." 
The  word  is  free  from  defect,  or  the  Apostle  is 
found  a  false  witness. 

4.  The  word  of  inspiration  contains  nothing 
superfluous. 

It  is  true  there  are  portions  of  the  word  of  God, 
the  use  of  which,  as  of  many  tribes  of  living 
creatures,  we  are  at  present  unable  to  discover. 
But  is  any  man  prepared  to  say  that  the  purpose 
to  which  they  are  subservient,  neither  has  been 
known,  nor  shall  by  the  progress  of  events  be  de- 
veloped to  the  view  of  the  church?  There  would 
be  more  presumption  than  prudence  and  piety 
in  the  assertion,  that  any  thing  in  the  word  of  God 
must  be  superfluous  because  we  cannot  discover 
its  use.  A  spiritual  view  of  the  character  of  God, 
and  the  reverence  which  that  view  must  inspire, 
will  lead  us  to  the  conclusion  that  as  God  never 
exerts  immediately  his  power,  when  means  are 
adequate  to  the  proposed  end,  so  he  never  puts 
forth  his  power  either  in  the  use  or  independently 
of  means,  when  there  is  no  object  to  secure.  A 
plain  testimony  should  outweigh  a  whole  volume 
of  speculations,  and  constrain  us  to  plead  igno- 
rance in  the  presence  of  infinite  wisdom.  A 
plain  testimony  we  have  to  the  universal  utility 
of  the  inspired  record.  "All  Scripture  is  given 
by  inspiration  of  God,  and  is  profitable P  And 
again,  "Whatsoever  tilings  were  written  afore- 
time, were  written  for  our  learning,  that  we 
through  patience  and  comfort  of  the  scriptures, 
might  have  hope."  Rom.  xv.  1.  Paul  saw  no 
portion  of  revelation  superfluous — no  part  of  the 


?:> 

Old  Testament,  in  which  the  refinement  of  mo- 
dern times  has  discovered  much  neither  condu- 
cive to  edification. consistent  with  delicate  feeling, 
nor  exhibiting  the  mild  spirit  of  Christ.  "What- 
soever  things  were  written  aforetime,"  whatever 
judgment,  profanity,  folly,  or  affected  spirituality 
may  form  of  them,  ;i  were  written  for  our  learn- 
ing." He  finds  instruction  in  the  minute  record 
of  the  sins  and  sufferings  of  the  Israelites  in  the 
wilderness.  Some  were  idolaiors.  tt  The  people 
sat  down  to  eat  and  drink  and  rose  up  to  play. 
Some  committed  fornication,  and  fell  in  one  day, 
three  and  twenty  thousand."  Some  of  them 
tempted  Christ,  and u  were  destroyed  of  serpents." 
Some  of  them  murmured,  and  were  destroyed  of 
the  destroyer."  What  have  we  to  do  with  all 
these  things?  The  Apostle  will  inform  us  "All 
these  things  happened  unto  them  for  ensamples : 
and  they  are  written  for  our  admonition  upon 
whom  the  ends  of  the  world  are  come."  (1  Cor. 
x.  6-11.) 

5.  The  word  of  Inspiration  is  catthoritatwe. 

That  a  work  should  be  written  upon  any  given 
scientific  subject,  or  a  history  without  an  error,  a 
defect,  or  a  redundant  expression,  is  not  beyond 
the  range  of  possibilities:  yet  would  not  men, 
supposing  it  written,  be  under  an  obligation  to 
receive  or  to  read  it.  The  knowledge  of  its  con- 
tents might  not  be  necessary  to  the  regeneration 
of  man's  character,  or  the  purification  of  his  life; — 
it  might  never  contemplate  such  a  result.  The 
word  of  God  is  given  for  that  end: — is  subordi- 
nate to  the  reformation,  and  to  the  happiness  of 
man,  not  only  in  this  world,  but  in  the  future 


76 

state.  The  design  for  which  it  was  written  gives 
it  a  claim ;  and  when  its  Author,  who  requires  us 
to  purify  our  hearts,  to  cleanse  our  hands,  to  be 
perfect,  and  its  infallibility  and  perfection  are 
considered  in  union  with  its  design,  it  makes  a 
demand  upon  our  reception,  which  cannot  be  re- 
sisted without  sin  against  God.  To  every  man, 
to  whom  the  word  of  God  is  presented,  it  pro- 
claims, "He  that  believeth  shall  be  saved,  lie  that 
believeth  not  shall  be  condemned"' — is  condemn- 
ed. Unfeigned  faith,  it  must  be  evident  to  the 
unprejudiced  and  attentive  reason,  is  something 
more  than  a  mere  historical  belief  of  what  is  writ- 
ten, but  it  always  implies  a  historical  belief.  No 
speculative  unbeliever  can  be  a  faithful  man,  for 
the  great  object  upon  which  faith  terminates  is 
brought  to  view  by  the  word  of  God  alone.  The 
degree  of  saving  faith  will  be  measured  by  the 
extent  to  which  the  divine  testimony  is  known 
and  embraced ;  and  therefore  faith  will  be  ob- 
structed in  its  exercises  and  growth,  by  opposi- 
tion to  that  testimony,  in  any  the  least  particular. 
"All  scripture  is  profitable."  Therefore  the  ad- 
vantage to  be  derived  from  it  must  fail,  in  so  far 
as  it  is  rejected.  "O  fools,  and  slow  of  heart  to 
believe  all  that  the  prophets  have  spoken."  (fcuke 
xxiv.  25.)  They  are  not  charged  with  a  disbe- 
lief of  all  that  the  prophets  had  written,  but  with 
not  believing  it  all; — not  with  total  but  partial 
disbelief.  The  consequences  of  their  partial  dis- 
belief were,  a  suspension  of  the  sanguine  hopes 
they  had  fondly  cherished,  that  Christ  would  re- 
deem Israel, — "We  trusted  that  it  had  been  he 
which  should  have  redeemed  Israel" — and  a  with- 


77 

holding  of  credence  from  competent  witnesses  of 
the  resurrection. — u  But  him  they  saiv  not?'' 
Therefore  the  Saviour  says,  "  Search  the  Scrip- 
tures; for  in  them  ye  think  (are  assured)  ye  have 
eternal  life;  and  they  are  they  which  testify  of 
me." 

Our  assent  is  demanded  to  every  part  of  Scrip- 
ture alike.  The  inspiration  which  is  asserted  of 
all,  is  asserted  of  the  several  parts  which  consti- 
tute the  whole.  Whatever  authority  is  derived 
from  inspiration,  belongs  to  every  thing  which  is 
inspired.  The  Saviour  has  given  his  sanction  to 
Moses,  the  Prophets,  and  the  Psalms ;  and  should 
man  refuse  his  assent  to  any  part  of  Moses'  wri- 
tings, the  Prophets,  or  the  Psalms,  he  sets  at  nought 
the  Saviour  by  whom  the  whole  is  sanctioned. 
What  may  appear  little  to  man  has  the  same  high 
attestation  with  that  which  appears  great.  When 
God  has  not  parcelled  out  his  word,  according 
to  its  supposed  degrees  of  authority,  importance 
and  utility,  for  man  to  take  a  distinction  of  its 
parts,  into  more  or  less  authoritative,  important 
and  useful,  for  granted  is  impious,  taking  it  for 
granted,  to  attempt  to  make  the  division  is  vain. 

It  is  rebellion  against  the  authority  which  the 
words  of  inspiration  claim,  to  brin£  an  inspired 
statement  to  the  test  of  reason,  before  it  will  be 
admitted,  and  only  to  receive  it  because  reason 
has  pronounced  a  decision  in  its  favor.  We  must 
receive  it  without  question,  without  exnmination, 
because  God  has  spoken  it.  The  Deity  will  not 
permit  his  creatures  to  debate  with  him.  He 
proclaims  a  fact,  and  it  must  be  admitted  without 
hesitation;  he  issues  a  command,  and  it  must  be 
7* 


?s 

obeyed;  conceding  the  truth  of  the  former  and 
the  justice  of  the  latter,  or  the  truth  and  authority 
of  God  are  denied.  If  Revelation  is  to  be  subject 
to  reason,  it  is  unnecessary.  If  reason  can  de- 
cide upon  the  character  of  revealed  f  icts,  doc- 
trines, precepts,  they  must  be  within  the  sphere  of 
her  investigations.  But  as  revelation  brings  to 
view  what  man.  in  the  exercise  of  reason,  never 
could  have  discovered,  reason  cannot  try  the 
merit  of  the  discoveries  which  have  been  made. 
These  must  be  estimated  according  to  the  charac- 
ter of  the  author.  In  regard  to  revelation,  rea- 
son's province  is  to  ascertain  the  import  of  what 
is  written; — her  duty,  if  any  of  her  supposed  dis- 
coveries or  deductions  be  found  to  clash  with  in- 
spired statements,  to  give  them  up  as  imaginary 
and  false,  that  every  thought  may  be  brought  in- 
to subjection  to  the  testimony  of  God. 

Our  final — our  only  appeal,  for  the  determina- 
tion of  all  controversies  on  the  doctrinal  or  prac- 
tical subjects  of  religion  is  to  the  Scriptures. 
They  speak  with  authority.  The  reason,  why 
many  controversies  in  the  church  remain  undeci- 
ded is,  probably,  that  there  has  not  been  a  simple 
appeal  to  scripture:  that  men  have  been  unwil- 
ling to  have  Revelation  sit  alone  upon  the  judg- 
ment seat.  They  would  associate  another  or 
others  with  her.  She  knows  not  to  falter  in  de- 
ciding upon  any  case  coining  within  her  province  ; 
but  obstacles  are  presented  to  the  reception  of 
her  clear  decisions,  difficulties  are  raised,  and  her 
judgments  are  embarrassed  by  the  delays,  the  op- 
position, and  vacillation  of  those  with  whom  she 
i«  unrighteously  compelled  to  sit  in  judgment. 


One  appeals  to  revelation  and  tradition;  anotl*er 
to  revelation  and  the  fathers;  a  third  to  scripture 
and  reason:  and  a  fonrili  sets  revelation  behind 
the  scenes  and  will  only  pennd  ns  to  hear  her 
sentence  as  it  is  repotted  by  the  church.  Her 
competency  has  also  been  brought  into  question, 
by  folly  urging  bet  to  decide  in  cases  which  should 
never  have  come  before  her  tribunal.  The  au- 
thority however  of  scripture  is  not  affected  by  the 
perverse  proceedings  of  men.  Its  voice  is  still 
heard,  amidst  the  tumult  of  contending  partisans, 
proclaiming,"  To  the  Law  and  to  the  Testimony/1 
The  Saviour  and  his  Apostles  teach  us,  by  ex- 
amples, in  what  manner  we  should  appeal  to  di- 
vine testimony.  They  bring  forward  the  book 
and  permit  it  to  speak  for  itself.  They  never 
depart  from  the  simple  and  obvious  import  of  the 
words.  They  do  not  varnish  them  by  explana- 
tions accommodated  to  the  views  designed  to  be 
exhibited.  They  take  il  for  granted  that  they  are 
intelligible,  that  they  need  only  to  be  read  to  be 
understood  by  all  who  are  not  prepossessed, 
They  do  not  dishonor  God  by  acting  as  if  they 
would  say  that  he  had  given  a  revelation  in  which 
the  words  employed  are  not  adapted  to  convey 
the  ideas  intended.  The  most  profound  submis- 
sion to  its  authority  appears  in  every  appeal  to 
scripture,  by  Christ  and  his  Apostles.  "Have 
ye  not  read  that  which  w:;s  spoken  to  you  of  God, 
saying.  I  am  the  God  of  Abraham,  and  the  God 
of  Isaac,  and  the  God  of  Jacob?"  He  does  not 
begin  by  explaining  what  is  meant  by  being  the 
God  of  Abraham,  and  then  proceed  to  reason  from 
the  explanation.     He  at  once  fixes  upon  the  Ian- 


80 

guage  employed — upon  the  use  of  the  present 
tense,  "/  am."  According  to  the  opinions  of  the 
Sadducees,  to  whom  he  replies,  Abraham,  and 
Isaac,  and  Jacob  had  ceased  to  exist,  when  the 
words  cited  by  our  Lord  were  uttered.  But  God 
cannot  be  the  God  of  a  nonentity.  That  Abra- 
ham lived  to  God,  even  when  Moses  was  in  Ho- 
reb,  is  therefore  evident;  and  it  implies  the  pre- 
servation and  resurrection  of  the  body  an  integral 
part  of  the  man.  The  people  felt  the  force  of  the 
argument  at  once,  and  the  Sadducees  are  con- 
founded. (Matt. xxii.  23-33.)  "Is  it  not  writ- 
ten in  your  law,  I  said,  ye  are  Gods?"  Without 
waiting  to  show  them  why  men,  or  what  men  are 
called  Gods,  he  seizes  upon  the  obvious  fact,  that 
those  to  whom  the  word  of  God  came  are  so  call- 
ed, and  reminds  them  that  the  scripture  cannot 
be  broken.  (Jno.  x.  31-36.)  Jesus  might  have 
furnished  an  exposition  quite  as  authoritative  as 
the  text;  but  when  he  appeals  to  the  text,  he 
must  simply  hear  what  it  says,  and  according  to 
a  very  useful  rule,  too  much  overlooked  by  some 
divines,  judge  of  what  it  means  by  what  it  says. 
The  same  example  is  set  before  us  by  Apostles. 
"  Tell  me,  ye  that  desire  to  be  under  the  law,  do 
ye  not  hear  the  law? — Nevertheless,  what  saith 
the  scripture ?"  (Gal.  iv.  21, 30.)  "Unto  which 
of  the  angels  said  he  at  any  time,  Thou  art  my 
Son  ? — Unto  the  Son  he  saith,  Thy  throne,  O  God, 
is  forever  and  ever."  (Heb.  i.  5,  8.)  Thus  does 
he  quote,  without  adding  any  comment  for  the 
purpose  of  giving  a  supposed  fixedness,  and  deter- 
mination to  the  language ;  even  in  cases  where 
many  might  be  ready  to  suppose  an  explanation 


61 

necessary  to  show  the  pertinence  of  the  quotation, 
and  infidelity  has  charged  him  with  inconclusive 
reasoning,  its  perversity  and  blindness  preventing 
it  from  discovering  the  bearing  of  the  argument. 
Hear  James.  "Do  ye  think  that  the  scripture 
saith  in  vain,  the  spirit  that  dwelleth  in  us  lusteth 
to  envy  ?  But  he  giveth  more  grace:  Wherefore 
he  saith,  Ciod  resisted]  the  proud,  but  giveth  grace 
unto  the  humble."  (iv.  5, 6.)  And  Peter.  "As 
he  which  hath  called  you  is  holy,  so  be  ye  holy 
in  all  manner  of  conversation;  because  it  is  writ- 
ten, Be  ye  holy,  for  I  am  holy.''  (1  Pet.  i.  15,  1G.) 
Whenever  Christ  and  his  Apostles  appeal  to  the 
scripture,  they  do  it  with  the  most  implicit  defer- 
ence and  submission,  and  teach  us  to  consider 
its  decision  final. 


CHAPTER  V. 

Have  Psalms  and  Hymns  of  modern  date  been 
given  by  inspiration?  or  does  the  superior 
light  of  the  last  days  supersede  the  necessity 
of  inspiration  in  their  composition? 

From  the  preceding  chapter,  it  appears  that 
every  inspired  writing  having  God  for  its  author, 
is  free  from  error,  defect  or  redundancy,  and  au- 
thoritative in  the  determination  of  all  questions 
contemplated  by  it,  and  in  demanding  the  un- 
qualified reception  of  its  doctrines,  and  absolute 
submission  to  its  rules,  of  those  to  whom  it  is 
given. 

The  characteristics  of  inspiration,  which  have 
been  enumerated,  being  admitted,  and  the  scrip- 
ture points  them  out  to  us,  there  can  be  no  long- 
er a  difficulty  in  excluding  the  claims  of  any,  the 
most  distinguished  theological  writers,  whether 
of  prose  or  of  verse,  who  have  lived  subsequent 
to  the  Apostles,  to  inspiration.  In  whatever  es- 
timation the  names  of  Calvin,  of  Beza,  of  Owen, 
of  Newton,  of  Watts,  and  of  Dwight,  with  a  host 
of  others,  are  held,  with  whatever  pleasure  their 
works  are  read,  however  profitable  their  writings 
may  have  proved  in  the  elucidation  and  defence 
of  truth,  and  in  the  edification  of  the  church, 
they  have  no  intrinsic  excellence  in  them     Their 


g    -  .  .  are  honored,  because  associa- 

ted with  sincere  piety, and  their  works  in  a  theo* 
logical  point  of  view  derive  their  value  from  be- 
ing founded  on  the  word  of  God.  We  can  only 
ive  them  upon  comparison  with  the  word  of 
Cod.  and  a  discovery  of  the  identity  of  the  doc- 
trines which  they  teach  with  the  doctrines  of 
scripture.  The  very  examination  and  trial  of 
their  writings  by  the  lively  oracles  of  God,  im- 
plies the  conviction,  that  possibly  there  may  be 
found  in  them,  deviations  from  the  inspired  stand- 
ard. Is  there  one  in  the  Christian  church,  who 
would  take  up  the  writings,  or  any  part  of  the 
writings  of  Newton,  for  instance,  of  Watts,  or  of 
Wesley,  and  say  "Here  is  a  book  in  which  there 
is  not  one  error,  or  dubious  expression,  in  which 
there  is  not  wanting  one  statement  necessary  to 
render  it  perfect,  and  perfectly  adapted  to  its 
end,  in  which  there  will  not  be  found  one  super 
fluous  proposition  or  illustration,  one  mere  con- 
jecture, one  sentence  which  could  be  spared, 
without  marring  the  beauty,  the  arrangement,  the 
perspicuity,  the  fulness;  by  which  I  am  bound, 
the  truth  of  which  I  dare  not  question,  apart  from 
all  external  evidence,  which  is  the  rule  of  my 
faith  and  practice,  and  to  which  I  appeal  freely 
and  finally  in  all  controversies  of  a  religious  na- 
ture; from  which  the  individual,  who  dissents,  is 
guilty  of  rejecting  the  truth  and  denying  the  au- 
thority of  God?v  I  confidently  hope  there  is 
not  one.  I  am  persuaded  there  is  not  one. — 
And  if  not  then  there  is  not  one  who  does  not 
deny  the  inspiration  of  Newton,  of  Watts,  or  of 
Wesley. 


84 

The  third  fact  is,  I  consider,  proved,  that  no 
Book  or  Books,  subsequent  to  the  Psalms  of  Da- 
vid have  been  given  by  inspiration  of  the  Holy 
Ghost,  to  constitute  the  matter  of  the  church's 
praise;  and  it  has  been  proved  that  an  inspired 
collection  of  Songs  was  necessary  from  the  fact 
that  one  was  given  by  inspiration.  But  if  the 
existence  of  a  collection  of  Psalms,  Hymns, and 
Spiritual  Songs  given  by  inspiration,  infer  that  it 
was  necessary  one  should  be  given  to  the  church, 
the  conclusion  which  follows  from  the  third  fact 
is,  that  no  second  inspired  collection  was  needed 
in  the  church, — is  needed  by  us  under  this  dis- 
pensation. A  second  collection  of  Songs,  dic- 
tated by  the  Spirit,  must  be  unnecessary  for  one 
of  three  reasons:  Either  believers  are  not  requir- 
ed to  praise  God  in  a  Song  under  the  New  Tes- 
tament dispensation, — or  the  superior  advanta- 
ges of  later  times  enable  Christians,  or  Christian 
Ministers  to  write  without  the  special  aid  of  in- 
spiration, with  an  accuracy,  a  propriety,  and  a 
precision,  which  the  Old  Prophet  required  the 
aid  of  inspiration  to  exhibit — or  the  Psalms  of 
David  are  not  divested  of  their  adaptation  to  the 
exigencies  of  a  worshipping  people  by  their  age, 
and  do  not  require  to  be  superseded  by  any 
others. 

1,  Shall  we  suppose  that  believers  are  not  re- 
quired to  praise  God  in  the  use  of  Songs  under 
the  New  Testament  dispensation.  Is  this  the 
reason  that  God  has  not  supplied  us  with  Psalms 
and  Songs,  specially  designed  for  the  members 
of  Christ  in  the  last  days  of  the  world?  It  has 
been  shown  in  the  introduction,  from  the  exam- 


85 

pie  of  Christ  and  his  Apostles,  and  from  inspir- 
ed precept,  that  the  church  is  still  required  to 
sing  praise  that  it  constitutes  a  permanent  part  of 
instituted  worship.     Perhaps 

•J.  The  superior  light  shed  upon  the  church 
enables  Christians,  or  Ministers  of  reconciliation 
to  write,  without  the  special  aid  of  inspiration, 
with  an  accuracy,  a  propriety  and  a  precision, 
which  they  required  the  immediate  direction  of 
the  Holy  Ghost  to  exhibit,  who  lived  previous  to 
the"  incarnation  of  the  Son  of  God.  From  the 
manner  in  which  Dr.  Watts  has  introduced  the 
words  of  our  Lord  concerning  John  the  Baptist, 
he  would  seem  to  have  thought  they  implied  as 
much.  "Verily  I  say  unto  you,  among  them  that 
are  born  of  women  there  hath  not  risen  a  greater 
than  John  the  Baptist;  notwithstanding  he  that  is 
least  in  the  Kingdom  of  Heaven  is  greater  than 
he.v  (Math.  xi.  11.) — There  is  evidently  no 
reference  here  to  a  capability  of  writing  upon 
divine  subjects,  or  on  any  subject,  with  propriety 
and  accuracy.  The  writings  of  every  inspired 
penman  lay  claim  to  infallible  accuracy — to  uner- 
ring propriety.  In  these  respects,  therefore,  one 
inspired  writer  cannot  be  greater  than  another, 
and,  much  less,  an  uninspired  writer  greater  than 
one  inspired.  John,  as  a  teacher  of  divine 
things,  could  not  possibly  be  greater  than  the 
Prophet  Isaiah,  nor  the  greatest  in  the  Kingdom 
of  God  greater  than  John. 

There  is  nothing  more  common,  nor  less  liable 
to  misconstruction,  than  the  application  of  the 
term  greater,  when  not  an  inherent,  but  a  rela- 
tive, not  a  personal,  but  an  official  superiority  is 
8 


intended.  "Only  in  the  throne  will  I  be  greater 
than  thou,'1  says  Pharaoh  to  Joseph,  when,  it  can 
scarcely  be  doubted,  he  considered  his  servant  in 
point  of  intellectual  strength  and  wisdom,  his 
superior.  "This  man  Mordecai  waxed  greater 
and  greater"  we  read,  when  there  is  simply  a 
reference  to  the  office  be  filled  and  the  extent  of 
his  reputation.  "Whether  is  greater,  he  that  sit- 
teth  at  meat  or  he  that  serveth?"  It  is  readily 
answered,  he  that  sitteth  at  meat,  yet  in  regard  to 
talent,  education,  intelligence,  the  servant  may 
be  vastly  superior  to  his  master. — Because,  ac- 
cording to  the  terms  of  the  covenant  of  redemp- 
tion, the  Saviour  was  the  servant  of  the  Father, 
he  says,  "My  Father  is  greater  than  I,"  though 
the  names  given  to  him,  the  attributes  and  works 
ascribed  to  him,  prove  him  to  be  the  Father's 
equal, — his  fellow,  as  he  is  styled  in  Isaiah. 

John  is  introduced  to  notice,  not  in  his  person- 
al but  his  prophetic  character,  in  connection  with 
the  special  province  assigned  to  him  among  them 
who  had  been  or  should  be  appointed  to  reveal 
Christ  Jesus  the  Lord.  See  the  parallel  passage 
in  Luke  vii.  28,  "'Among  those  that  are  born  of 
women  there  is  not  a  greater  prophet  than  John 
the  Baptist:  but  he  that  is  (the)  least  (prophet)  in 
the  kingdom  of  God  is  greater  than  he."  How 
is  John  more  than  a  prophet  ?  In  the  nearer 
place  he  occupied  to  the  Lord.  He  was  not 
more  holy,  more  faithful,  more  inspired,  or  more 
accurate  in  declaring  the  word  of  God.  But 
whereas  they  were  sent  before  to  announce  that 
a  deliverer  should  rise  out  of  Judah,  and  turn 
away  ungodliness  from  Jacob,  John  occupies  the 


87 

distinguished  place  of  his  Forerunner,  to  prepare 
the  way  for  him,  proclaim  his  immediate  approach) 

and  point  him  our.  This  is  the  reason  our  Lord 
assigns  for  describing  him,  as  more  than  a  pro- 
phet. "What  went  ye  out  for  to  see?  A  pro- 
phet? yea,  I  say  unto  you,  and  more  than  a  pro- 
phet. For  this  is  he,  of  whom  it  is  written.  Be- 
hold, I  send  my  messenger  before  thy  face,  which 
shall  prepare  thy  way  before  thee."  How  is  the 
least  prophet  in  the  kingdom  of  Heaven  greater 
than  John?  He  occupies  a  still  more  honorable 
place  than  John  did.  He  is  a  companion  and  a 
friend,  and  has  discoveries  made  to  him  which 
were  hidden  from  all  the  greatest  that  had  gone 
before  him,  or  were  only  obscurely  unfolded  to 
them.  "And  lie  turned  unto  his  disciples,  and 
said  privately.  Blessed  are  the  eyes  which  see 
the  things  that  ye  see;  for  I  tell  you,  that  many 
prophets  and  kings  have  desired  to  see  those 
things  that  ye  see,  and  have  not  seen  them ;  and 
to  hear  those  things  which  ye  hear,  and  have  not 
heard  them.'" 

Or  is  it  urged  that  superiority  is  ascribed  not 
merely  to  the  least  prophet,  but  to  the  least  saint 
in  the  kingdom  of  God?  Be  it  granted. — He 
has  a  relative  superiority.  His  lot  is  ordered  in 
a  time  of  greater  light  and  greater  glory; — glory 
eclipsing  all  the  splendor  of  a  former  dispensation. 
"If  the  ministration  of  condemnation  be  glorious, 
much  more  doth  the  ministration  of  righteous- 
ness exceed  in  glory.  For  even  that  which  was 
made  glorious  had  no  glory  in  this  respect  by  rea- 
son of  the  glory  that  excelleth  "  The  shadows 
have  fled  away. — The  veil  has  been  taken  from 


88 

the  face  of  Moses.  The  mysteries,  which  were 
seen  dimly  through  types  and  figures,  are  discov- 
ered before  the  New  Testament  Saint,  in  their 
proper  character  and  substance.  He  has  clearly 
set  before  him  the  mystery  of  Christ,  in  relation 
to  the  application  to  all  nations  of  the  benefits  of 
redemption,  "which  in  other  ages  was  not  made 
known  unto  the  sons  of  men,  as  it  is  now  re- 
vealed unto  the  holy  Apostles  and  Prophets  by 
the  Spirit,"  and  through  them  "to  the  saints." 
He  is  presented  with  a  view  in  a  historical  form, 
of  the  accomplishment  of  that  plan  of  salvation, 
which  the  prophets  did  not  fully  comprehend, 
who  foretold  the  coming  of  Christ,  by  whom  the 
plan  was  carried  into  effect,  and  the  sufferings, 
by  which  he  was  perfected.  "Of  which  salvation 
the  prophets  have  inquired  and  searched  dili- 
gently, who  prophesied  of  the  grace  that  should 
come  unto  you ;  searching  what,  and  what  man- 
ner of  time  the  spirit  of  Christ  which  was  in  them 
did  signify,  when  it  testified  beforehand  the  suf- 
ferings of  Christ,  and  the  glory  that  should  fol- 
low." He  occupies  a  place,  in  which  he  has 
greater  advantages  for  the  investigation  of  pro- 
phecy than  the  prophets  who  uttered  the  predic- 
tions. In  one  word  the  canon  of  scripture 
completed,  is  put  into  his  hands. 

Does  it  follow,  because  a  man  has  greater  light, 
more  abundant  means  of  information  upon  all 
religious  subjects,  I  as  advantages  greater  than 
Prophets,  (inspiration  out  of  the  question,)  that 
he  is  wiser?  His  responsibility  is  increased,  and, 
alas!  often  his  guilt.  Night,  twilight,  and  the 
light  of  a  meridian  Sun,  are  alike  to  him  whose 


89 

eyes  are  closed.     "This  is  the  condemnation  thai 

light  is  come  into  the  world,  and  men  loved  dark- 
ness rather  than  light,  because  their  i\ccd<  were 
evil/'  However  abundant  the  means  of  knowl- 
edge, even  with  the  understanding  awake  to  their 
importance  and  the  manner  of  using  them,  our 
knowledge,  acquired  in  the  use  of  means,  is  ne- 
cessarily gradual,  and  our  progress  cannot  be 
greater  than  the  energy  and  diligence  with  which 
they  are  employed.  Men,  whose  knowledge  is 
accumulated  by  the  use  of  means,  may  be  found 
in  all  stages  from  ignorance  to  perfection.  The 
Hebrew  Christians,  to  whom  Paul  writes,  as  we, 
belonged  to  the  kingdom  of  God,  and  yet  he  ad- 
dressed them  thus: — "When  for  the  time  ye 
ought  to  be  teachers,  ye  have  need  that  one  teach 
you  again  which  be  the  first  principles  of  the 
oracles  of  God."  (Heb.  v.  12.)  They  were 
ignorant  of  the  frst  principles  of  the  oracles 
of  God,  or  but  imperfectly  acquainted  with  them. 
But  the  least  among  them  was  greater  than  John 
— than  all  the  Jewish  prophets.  It  will  not  how- 
ever be  said,  that  a  man  who  needs  to  be  taught 
which  be  the  first  principles  of  the  oracles  of 
God,  is  as  well  qualified  to  write  Psalms,  and 
Hymns,  and  Spiritual  Songs  as  David ;  it  will  not 
be  said  that  he  is  qualified  at  all.  The  superior- 
ity, therefore,  of  the  children  of  God's  kingdom 
must  consist  in  something  which  does  not  neces- 
sarily infer  greater  wisdom,  or  a  capability  of 
standing  among  prophets,  much  less  above  them, 
in  writing  for  the  church.  They  enjoyed  the 
advantages  and  privileges  of  the  New  Covenant, 
concerning  whom  Paul  writes  thus  to  Timothy, 
8* 


90 

— "From  a  pure  heart,  and  a  good  conscience, 
and  faith  unfeigned,  some  having  swerved,  have 
turned  aside  unto  vain  jangling;  desiring  to  be 
teachers  of  others;  understanding  neither  what 
they  say,  nor  whereof  they  affirm.'"  (1  Tim.  i.  6, 
7.)  And  are  there  not  many  still  ignorant  of  the 
first  principles  of  the  oracles  of  God  within  the 
church?  And  are  there  not  many  who  desire  to 
be  teachers  who  understand  neither  what  they 
say  nor  whereof  they  affirm? 

Men  may  be  allowed  to  possess  a  knowledge 
of  facts,  doctrines,  precepts,  promises,  &c,  of 
revelation  and  still  not  be  qualified  to  write  with 
an  accuracy,  ensuring  the  faithful  communica- 
tion of  what  they  know.  Men  who  have  obtain- 
ed a  liberal  education,  it  will  be  said  are  quali- 
fied. But  a  liberal  education  constitutes  no  part 
of  that  superiority  which  is  predicated  of  those 
who  belong  to  the  Kingdom  of  God.  All  Chris- 
tians have  not  a  liberal  education,  and  many,  who 
enjoy  all  its  advantages  do  not  belong  to  Christ. 
But  the  least  in  the  Kingdom  of  God  possesses 
the  superiority  of  which  our  Lord  makes  mention. 

What  is  the  practical  evidence  that  men  of  ta- 
lents, education,  piety  never  questioned,  have 
produced  of  being  able  to  come  into  competition 
with  prophets  in  writing  for  the  benefit  of  the 
church.  The  spirit  of  Truth  is  the  spirit  of  con- 
sistency. The  truth  is  always  consistent  with 
itself.  The  word  of  inspiration  therefore  never 
can  contradict  itself.  No  contradiction  accord- 
ingly is  to  be  found  among  inspired  writers  from 
Moses  to  John.  They  all  "speak  the  same  thing" 
How  much  contradiction  among  theological  wri- 


0! 

ters — among  writers  of  Hymns? — tmong  m.-n 
whose  sacred  songs  are  used  aa  die  matter  of 
praise!     How  much  op]  ■    profes* 

sors,  and  ministers  |  and  so  received)  of 

Christ,  while  all  profess  to  d  rive  their  know- 
ledge from  the  same  source,  and  that  affording 

no  ground  of  division,  because  it  is  one !  Upon 
every  doctrine  of  revelation,  upon  the  most  prom- 
inent, there  has  been  and  is  diversity  of  views. 
This  is  a  bad  argument  of  ability  to  write  with 
as  much  propriety  and  accuracy  as  Prophets, — 
to  supply  an  adequate  substitute  for  the  spiritual 
songs  given  by  inspiration.  With  this  fact  be- 
fore his  eyes,  the  man  who  would  place  an  unin- 
spired individual,  whatever  may  be  his  character 
or  attainments,  upon  a  level  with  an  inspired  one, 
not  to  say  above  him,  as  a  writer,  can  hardly  be 
considered  of  a  sound  mind.  Among  men  of 
conflicting  sentiments,  in  possession  of  the  same 
facilities  for  acquiring  information,  upon  religious 
subjects,  howr  shall  we  select  the  man  whose  ac- 
curacy is  complete?  We  cannot.  We  must  re- 
ceive the  writings  of  all  with  cautious  examina- 
tion; and  when  we  find  them  intruding  into  a 
place  which  belongs  not  to  them,  however  great 
their  inherent  value,  we  must  give  them  the  same 
treatment  that  the  Priests  did  Uzziah,  King  of 
Judah,when  he  went  into  the  temple  of  the  Lord, 
to  burn  incense  upon  the  altar  of  incense.  But 
indeed  if  one  individual  be  found  wandering 
into  the  mazes  of  error,  in  the  enjoyment  of 
all  the  advantages  common  to  Christ  ians,  we  can 
no  longer  consider  those  advantages  a  security 
against  error  and  deviation  in  any. 


92 

If  the  superior  advantages  of  the  Christian 
dispensation  do  not  qualify  men  to  write  with  in- 
fallible accuracy, — accuracy  equal  to  that  of  in- 
spiration, we  must  still  look  for  another  reason 
why  an  inspired  collection  of  songs,  in  addition 
to  the  one  with  which  the  church  has  been  pre- 
sented, or  designed  to  supersede  its  use,  is  not 
necessary.     Perhaps 

3.  The  Old  Testament  Psalms  are  sufficient 
for  the  church  still,  and  adapted  to  her  present 
state.  This  brings  us  forward  to  the  examina- 
tion of  the  fourth  and  last  fact  upon  which 
our  argument  rests,  and  the  consideration  of 
which  shall  form  the  subject  of  another  chapter. 


CHAPTER  VI. 

Are  the  Psalms  of  David  adapted  to  the  State 
of  the  Church  under  this  Dispensation,  as 
under  the  former? 

The  reason  why  it  was  not  necessary  that  a 
second  collection  of  songs  for  the  use  of  the 
church,  should  he  given  by  inspiration,  remains 
to  be  pointed  out.  It  is  found  in  the  fourth 
fact  from  which  we  argue  in  favor  of  the  exclu- 
sive use  of  the  "Songs  of  Zioiv"  in  the  celebra- 
tion of  praise. 

The  Book  of  Psalms  is  no  less  adapted  to  our 
situation  and  ti?nes,  than  it  was  to  the  situation 
of  the  Israelites,  and  the  times  of  their  national 
existence. 

This  fact  will  be  admitted  by  every  one  who  is 
acquainted  with  the  Books; — not  by  those  who 
are  acquainted  merely  with  what  has  been  said 
respecting  it,  or  respecting  a  metrical  translation 
of  it,  with  which  it  has  often  been  foolishly  con- 
founded, but  with  the  book  itself: — not  by  those 
who  know  only  a  few  verses,  detached  by  preju- 
dice or  impiety  to  produce  an  impression  unfa- 
vorable to  its  introduction  into,  or  its  continu- 
ance in  its  proper  place,  but  who  know  the  whole 
book; — not  by  those  who  understand  its  language 
as  it  has  often  been  interpreted  by  man,  (and  in- 
deed they,  if  consistent,  should  deny  that  it  ever 


94 

became  the  lips  of  a  worshipper  of  a  God  of  love) 
but  who  receive  it  as  it  is  interpreted  by  him,  by 
whom  it  was  dictated.  "Numberless,1'  says  Gray, 
"are  the  testimonies  that  might  be  produced  in 
praise  of  these  admirable  compositions,  which 
contain,  indeed,  a  complete  epitome  of  the  his- 
tory, doctrines,  and  instructions  of  the  Old  Tes- 
tament, delivered  with  every  variety  of  style  that 
can  encourage  attention,  and  framed  with  an  ele- 
gance of  construction  superior  far  to  the  finest 
models  in  which  Pagan  antiquity  hath  enclosed 
its  mythology.  These  invaluable  Hymns  are 
daily  repeated  without  weariness,  though  their 
beauties  are  often  overlooked  in  familiar  and 
habitual  perusal.  As  Hymns  immediately  ad- 
dressed to  the  Deity,  they  reduce  righteousness 
to  practice,  and  while  we  acquire  the  sentiments, 
we  perform  the  offices  of  piety.'* — "They  pre- 
sent religion  to  us,"  says  Bishop  Home,  "in  its 
most  engaging  dress;  communicating  truths 
which  philosophy  could  never  investigate,  in  a 
style  which  poetry  can  never  equal;  while  histo- 
ry is  made  the  vehicle  of  prophecy,  and  creation 
lends  all  its  charms  to  paint  the  glories  of  re- 
demption." And  Watts  himself,  with  a  remark- 
able, but  most  happy  contradiction,  proclaims  the 
book  of  Psalms  "the  most  noble,  most  devotion- 
al, and  divine  collection  of  poesy;""' — that  there 
"never  was  a  piece  of  experimental  divinity  so 
nobly  written,  and  so  justly  reverenced  and  ad- 
mired." Let  us  now  enquire  whether  we  have 
not  good  reason  for  appropriating  these  composi- 
tions so  highly  extolled,  and  so  justly,  to  our  own 
use,  and  whether  there  be  any  want  of  adapta- 


tion  in  them  to  our  circumstance?,  on  account  of 
which  we  must  lay  them  aside,  and  introduce  the 
less  noble,  but  more  suitable  songs  of  modern 
date. 

SECTION    I. 

There  is  no  part  of  Scripture  which  brings 
the  Saviour  more  fully  to  view  than  the  Book  of 
Psalms. 

The  Psalms  exhibit  him, in  his  person,  charac- 
ter, offices,  and  work.  The  assertion  is  not  con- 
jectural:— it  is  not  supported  by  any  fanciful  in- 
terpretation of  the  Psalms,  not  by  fallible  author- 
ity, but  by  an  inspired  application  of  inspired 
language.  When  the  Apostle  of  the  Gentiles 
would  teach  the  Hebrew  the  superiority  of  ^hrist 
to  all  angels,— that  he  is  "God  over  all,  blessed 
forever,v  the  object  of  worship  in  heaven  and 
on  earth,  he  appeals  almost  exclusively  to 
the  Book  of  Psalms.  Of  seven  quotations,  in 
the  first  chapter  of  the  epistle  to  the  Hebrews, 
from  the  Old  Testament,  six  are  from  the  Psalms 
of  David ;  and  some  have  supposed  that  the  se- 
venth is  from  the  same  book.  To  show  the  ne- 
cessary subserviency,  of  the  incarnation  of  Christ, 
to  the  work  of  redemption,  he  refers  to  the  Book 
of  Psalms,  in  three  cases  out  of  four.  (Heb.  i. 
and  ii.)  To  prove  the  paramount  claim  of  Mes- 
siah, as  a  Prophet  and  Legislator,  in  comparison 
with  Moses  himself,  Paul  adduces  the  Psalms. 
(Heb.  iii.  and  iv:  1-13.)  When  he  would  show 
the  divine  origin,  the  dignity,  the  efficiency,  the 
permanence  of  the  Priesthood  of  Christ,  its  su- 
periority, in  both  sacrifice  and  intercession,  to  the 


96 

Anionic,  he  turns  to  the  Psalms.  (Heb.  iv.  and 
v.)  When  he  brings  forward  the  doctrine  of  his 
ascension  to  the  right  hand  of  the  Father,  and 
his  investiture  with  universal  authority,  he  shows 
that  the  same  is  taught  in  the  Book  of  Psalms. 
(Rom.  xv.  25-28.  Heb.  ii.  8,  9.)  The  mission 
of  the  Apostles  and  their  successors,  and  the  pro- 
mulgation of  the  gospel  among  all  nations,  the 
inspired  writer  discovers  in  the  Psalms.  "Thou 
hast  ascended  up  on  high,  thou  hast  led  captivity 
captive:  thou  hast  received  gifts  for  men  :  yea  for 
the  rebellious  also,  that  the  Lord  God  might 
dwell  among  them."'  These  words  of  David  are 
thus  applied  by  the  Apostles.  Ephn  iv.  9-13. 
("Now  that  he  ascended,  what  is  it  but  that  he 
also  descended  first  into  the  lower  parts  of  the 
earth?  He  that  descended  is  the  same  also  that 
ascended  up  far  above  all  heavens,  that  he  might 
fill  all  things.)  And  he  gave  some,  Apostles; 
and  some,  prophets;  and  some,  evangelists;  and 
some,  pastors  and  teachers;  for  the  perfecting  of 
the  saints,  for  the  work  of  the  ministry,  for  the 
edifying  of  the  body  of  Christ;  till  we  all  come, 
&c."  Again  we  read,  "Therefore  will  I  give 
thanks  unto  thee,  O  Lord,  among  the  heathen, 
and  sing  praises  unto  thy  name. — O  praise  the 
Lord,  all  ye  nations:  praise  him,  all  ye  people." 
These  words  are  thus  applied  in  Rom.  xv.  8,  9, 
11.  "Now  I  say  that  Jesus  Christ  was  a  minis- 
ter of  the  circumcision  for  the  truth  of  God,  to 
confirm  the  promises  made  unto  the  fathers:  and 
that  the  Gentiles  might  glorify  God  for  his  mer- 
cy :  as  it  is  written,  "For  this  cause,  I  will  con- 
fess to  thee  among  the  Gentiles,  and  sing  unto 


Dame. — And  again,  praise  the  Lord  r.ll  ye 
and  laud  him  all  ye  people." 
The  ag   particulars  of  the 

melis  anticipated  in  the  Psalms. — 
It  is  a  sm  ill  matter  that  many  Bee  nothing  in  them 
f  David's  or  of  Asaph's  life 
■n  huly  Apostles  saw.  and 
have  discovered  to  us  by  the  spirit,  that  the  Lord 
our  righteousness  is  a  much  more  prominent  ob- 
ject than  the  sons  of  Jcsso  and  Barachi ah. 

The  following  particulars  are  selected  from 
those  which  arc  taught  in  the  Psalms  of  David. 

1.  The  rejection  of  Christ  by  the  Jewish  Doc- 
tors. uThe  stone  which  the  builders  refused,  is 
become  the  head  of  the  corner.  This  is  the 
Lord's  doing;  it  is  marvellous  in  our  eyes."  The 
application  of  these  words  is  made  by  Jesus  him- 
self, and  twice  by  Peter.      Compare  Matt.  xxi. 

Es  iv.  11. "   I  Pet.  ii.  7,  8,  with  Ps.  cxviii. 
22,  23, 

2.  The  circumstances  of  his  public  entrance 
into  Jerusalem  are  declared  in  the  spirit  of  pro- 
phecy. uOut  of  the  mouth  of  babes  and  suck- 
lings has  thou  ordained  strength,  because  of  thine 
enemies,  that  thou  Brightest  still  the  enemy  and 
the  avenger/7  The  Saviour  points  out  the  appli- 
cation of  these  words.  He  enters  Jerusalem, 
seated  on  an  ass,  attended  by  a  multitude,  some 
spreading  their  garments  in  the  way,  some  strew- 
ing branches,  all  proclaiming,  "Hosanna  to  the 
Son  of  David :  blessed  is  he  that  cometh  in  the 
name  of  the  Lord  :  Ilosanna  in  the  highest:*' and 
he  displays  his  authority  as  a  Son  over  his  own 
house  bv  turning  them  out  of  the  temple  that  had 

9 


98 

converted  his  Father's  residence  into  a  place  of 
merchandize.  "And  when  the  chief  Priests  and 
Scribes  saw  the  wonderful  things  that  he  did, 
and  the  children  crying  in  the  temple,  and  say- 
ing, Hosanna  to  the  Son  of  David;  they  were 
sore  displeased,  and  said  unto  him,  Hearest  thou 
what  these  say?  And  Jesus  saith  unto  them, 
yea;  have  ye  never  read,  Out  of  the  mouth  of 
babes  and  sucklings  thou  hast  perfected  praise?" 
The  Priests  and  Scribes  are  silent.  The  enemy 
and  the  avenger  is  still. — Compare  Ps.  viii.  2. 
with  Matt.  xxi.  5-15. 

3.  In  the  Psalms  the  combination  of  all  na- 
tions against  the  Saviour  is  revealed.  "The 
Kings  of  the  earth  set  themselves,  and  the  rulers 
take  counsel  together,  against  the  Lord  and  a- 
gainst  his  anointed,  saying,  Let  us  break  their 
bands  asunder,  and  cast  away  their  cords  from 
us."  And  we  learn  the  views  of  the  disciples 
respecting  the  passage  from  the  following  words; 
— -"For  of  a  truth  against  thy  holy  child  Jesus, 
whom  thou  hast  anointed,  both  Herod  and  Pon- 
tius Pilate,  with  the  Gentiles  and  the  people  of 
Israel,  were  gathered  together,  for  to  do  whatsoe- 
ver thy  hand,  and  thy  counsel,  determined  be- 
fore to  be  done.  Ps.  ii.  23,  compared  with 
Acts  iv.  26—28. 

4.  The  partition  of  Christ's  raiment  when  he 
is  being  crucified,  with  the  particular  mode  by 
which  his  seamless  coat  was  disposed  of,  is  set 
before  us  in  the  Book  of  Psalms,  "They  part  my 
garments  among  them,  and  cast  lots  upon  my 
my  vesture."  How  literally  was  this  verified  in 
the  man  of  Nazareth!     So  literal  was  the  accom- 


N 

plishment,  that  no  man  can  doubt  that  Messiah 
6peaks  in  the  twenty-second  Psalm  by  the  mouth 
of  David.  As  the  words  of  the  Son  of  David  it 
was  received  by  the  Evangelist.  "Then  the  sol- 
diers, when  they  had  crucified  Jesus,  took  his  gar- 
ments, and  made  four  parts,  to  every  soldier  a 
part;  and  also  his  coat:  now  the  coat  was  with- 
out seam,  woven  from  the  top  throughout.  They 
said  therefore  among  themsc  Ives,  let  us  not  rend 
it,  but  cast  lots  for  it  whose  it  shall  be:  that  the 
scripture  might  be  fulfilled,  which  saith,  they  part- 
ed my  raiment  among  them,  and  for  my  vesture 
they  did  cast  lots/'     John  xix.  23,  24. 

5.  The  Jews  read  and  sung  in  the  Psalms,  tho 
Saviour's  pathetic  expression  of  his  sense  of  de- 
sertion, in  the  hour  when  the  powers  of  darkness 
were  let  loose,  and  his  expression  of  confidential 
reliance  when  about  to  give  up  the  ghost.  "My 
God,  my  God,  why  hast  thou  forsaken  me."  "  In- 
to thine  hand  I  commit  my  spirit.*'  Ps.  xxii.  1 
and  xxxi.  5,  compared  with  Matt,  xxvii.  46,  and 
Luke  xxiii.  46. 

If  a  full  and  perspicuous  exhibition  of  the  per- 
son and  work,  the  trials  and  triumphs  of  the  Cap- 
tain of  salvation  should  recommend  a  collection 
of  songs  to  the  attention  of  Christians, — if  it  ar- 
gue their  adaptation  to  the  christian  church,  as 
the  matter  of  her  praise,  that  recommendation  be- 
longs to  the  Book  of  Psalms  in  a  pre-eminent  de- 
gree. The  preceding  references  may  serve,  in 
some  measure  to  remove  the  impression,  which 
would  seem  to  have  been  made  upon  the  minds 
of  some,  that  an  exhibition  of  the  peculiarities  of 
a  typical  dispensation,  is  the  most  prominent  fea- 


100 

ture  of  the  Songs  of  Zion.  The  peculiarities  of 
those  Songs  are  the  peculiarities  of  the  everlast- 
ing covenant,  and  of  the  divine  life. 

The  subject  of  the  Psalms,  as  a  display  of  him 
who  is  all  our  salvation  and  all  our  desire,  has 
however,  only  been  touched.  Instead  of  proceed- 
ing from  Psalm  to  Psalm,  for  the  purpose  of 
pointing  out  the  Redeemer,  brought  forth  directly 
or  indirectly  in  almost  all.  (which  would  be  te- 
dious, though  not  otherwise  difficult,)  we  shall 
take  the  more  expeditious,  and  perhaps  more  pro- 
fitable plan  of  laying  down  a  general  rule,  by 
which  it  may,  with  great  facility  be  discovered, 
when  Christ  is  either  the  speaker,  or  the  object 
contemplated  in  any  given  Psalm.  This  rule  is 
one  taught  by  the  Apostles,  Peter  and  Paul: — it 
is  one  which  they  united  in  employing  in  the  in- 
terpretation of  the  language  of  the  Psalms; — it 
is  one  which,  by  consequence,  is  sanctioned  by 
the  Spirit.  It  is  the  Spirit's  rule  for  the  legiti- 
mate exposition  of  his  own  words.  Simplicity 
is  its  recommendation. 

The  rule  is  this: — When  an  expression  is  used 
in  one  of  the  Psalms,  which  is  not  true  of  the  wri- 
ter when  the  first  person  is  used,  nor  of  the  appa- 
rent object,  contemplated  by  the  writer,  when  the 
second  or  third  person  is  used,  it  may  safely  be 
taken  for  granted  that  Jesus  Christ  in  the  former 
case,  is  the  speaker,  in  the  latter  that  he  is  address- 
ed or  spoken  of. 

Consider  how  the  Apostles  apply  this  rule,  with 
the  utmost  harmony.  Turn  to  the  sixteenth 
Psalm.  "I  will  bless  the  Lord  who  hath  given 
me  counsel;    my  reins  also  instruct  me  in  the 


101 

night  seasons.     I  have  set  the  Lord  always  before 
me:  because  he  is  at  my  right  hand,  I  shall  not 

be  moved.  Therefore  my  heart  is  glad  and  my 
glory  rejoiceth:  my  flesh  also  shall  rest  in  hope. 
For  thou  wilt  not  leave  my  soul  in  hell;  neither 
wilt  thou  sutler  thine  holy  one  to  see  corruption. 
Thou  wilt  show  me  the  path  of  life:  in  thy  pre- 
sence is  fulness  of  joy;  at  thy  right  hand  there 
are  pleasures  for  evermore.'"  The  words  which 
have  been  read,  Peter  repeats  in  his  address  to  the 
mixed  multitude  which  had  congregated  toge- 
ther, attracted  by  the  miraculous  events  of  the 
day  of  Pentecost,  and  proceeds  to  reason  upon 
them  in  the  following  strain, — "Men  and  bre- 
thren, let  me  freely  speak  to  you  of  the  patriarch 
David,  that  he  is  both  dead  and  buried,  and  his 
sepulchre  is  with  us  unto  this  day.  Therefore 
being  a  prophet,  and  knowing  that  God  had  sworn 
unto  him  with  an  oath,  that  of  the  fruit  of  his  loins, 
according  to  the  flesh,  he  wrould  raise  up  Christ 
to  sit  on  his  throne;  he  seeing  this  before,  spake 
of  the  resurrection  of  Christ,  that  his  soul  was  not 
left  in  hell,  neither  his  flesh  did  see  corruption.'" 
(Acts  ii.  2UV31.)  When  we  read  the  Psalm,  we 
might  be  ready  to  suppose  David  the  speaker  de- 
claring his  own  resolution,  and  confidence  and 
joy.  ''I  have  set  the  Lord  always  before  me, — 
He  is  at  my  right  hand — therefore  my  heart  is 
glad."  This  Peter  evidently  takes  for  granted. 
But  presently  we  meet  with  a  declaration,  upon 
which  he  fixes  the  attention  of  his  audience,  which 
cannot  be  explained  of  David  or  any  other  hu- 
man person.  "Thou  wilt  not  leave  my  soul  in 
hell;  neither  wilt  thou  suffer  thine  holy  one  to 
9* 


10*2 

see  corruption. "  Here  we  are  at  a  stand.  Da- 
vid disappears.  The  Apostle  puts  his  hearers  in 
mind  that  David  is  dead  and  buried,  that  his  se- 
pulchre was  still  before  their  eyes  to  testify  that 
his  soul  had  been  left  in  hell,  and  that  his  flesh 
had  seen  corruption.  David,  therefore,  he  con- 
cludes is  not  speaking  of  himself.  He  is  the  or- 
gan of  another,  of  whom  every  part  of  the  song  is 
true.  Of  Christ  the  words  are  true.  He  has 
been  raised  from  the  dead,  without  having  seen 
corruption.  The  inference  is,  Christ  speaks  by 
David. 

Paul  adopts  the  same  rule  of  interpretation. 
He  quotes  a  part  of  the  eighth  Psalm,  (4,6,)  "But 
one  in  a  certain  place  testified,  saving  What  is 
man,  that  thou  art  mindful  of  him?  or  the  son  of 
man  that  thou  visitest  him?  Thou  madest  him 
a  little  lower  than  the  angels;  thou  crownedst 
him  with  glory  and  honor,  and  didst  set  him  over 
the  works  of  thy  hands.  Thou  hast  put  all  things 
in  subjection  under  his  feet.'''  As  the  cursory 
reader  might  be  ready  to  suppose  that  the  Psalm- 
ist designs  merely  to  set  forth  the  sovereignty  and 
honor,  conferred  upon  man  by  his  Creator,  in  ap- 
pointing him  Lord  of  this  lower  world,  the  Apos- 
tle is  willing  for  a  moment  to  admit  it,  that  he 
may  from  the  admission,  take  occasion  to  point 
out  the  fallacy  of  the  supposition.  He  compares 
the  concluding  declaration  with  facts.  "  He  hath 
put  all  things  in  subjection  under  his  feet."  If 
then  all  things  are  subjected,  it  follows  plainly, 
the  Creator  "left  nothing  which  is  not  put  under 
him."  But  is  this  consistent  with  facts, — facts 
which  are  opes  to  the  observation  of  all?     Are 


103 

nil  tilings,  without  exception,  in  this  world, under 

man"  y  one  is 

read]  .     ."     A  rery  small 

proportion  the  fowls 

of  the  air,  or  of  the  fish  of  the  sen,  is  subject  to 
ontroh     Many  leuhted 

to  in  art :  and 

then  over  winds,  and  waves,  the  thunder,  the 
earthquake,  and  the  rain,  he  has  no  power.  Long 
as  man  is  supposed  to  have  reigned,  bis  power 
is  still  confined  within  very  narrow  limits.  ;;  But 
now  we  sec  not  yet  ail  things  put  under  him."  Of 
whom  then  does  the  penman  speak  in  the  eighth 
Psalm  ?  Of  mere  man  pi  linly  he  is  not  speaking, 
or  the  testimony  is  false  which  he  hrings.  Paul 
teaches  us  that  it  is  of  the ;i  man"  approved  of  God 
by  signs  and  wonders  wrought  by  him,  while  he 
sojourned  on  earth, — of  the  "son  of  man,'*  who 
came  to  seek  and  to  save  that  which  was  lost.  Of 
him  the  words  of  the  Psalm  arc  true,  in  the  most 
absolute  sense  of  them .  "  We  see  Jesus  who  was 
made  a  little  lower  than  the  angels,  for  the  suf- 
fering of  death  crowned  with  glory  and  honor; 
that  he  by  the  grace  of  God  should  taste  death 
for  every  man." — ITeb.  ii.  ('*—-. 

Such  is  the  rule,  and  such  is  the  authority  by 
which  it  is  recommended.  Let  it  be  tried  upon 
those  Psalms  which  the  New  Testament  writers 
interpret  of  the  Saviour.  If  it  fail  in  one  instance, 
it  cannot  be  singly  relied  on.  We  shall  bring 
forward  but  a  few  examples.  Read  the  second 
Psalm.     The  question  to  be  d  d  is.  whe- 

ther David  be  intended  by  the  King,  who  is  said 
to  be  set  upon  the  Holy  Hill  of  Zion,  and  Solo- 


104 

mon  the  Son  mentioned  toward  the  conclusion 
of  the  Psalm;  or  whether  Christ  be  both  God's 
King  and  Son.  If  there  be  found  language  not 
true  of  David  or  Solomon,  the  Saviour  is  revealed 
to  us.  "Ask  of  me  and  I  will  give  thee  the  hea- 
then for  thine  inheritance,  and  the  uttermost  parts 
of  the  earth  for  thy  possession.  Thou  shalt  break 
them  with  a  rod  of  iron,  thou  shalt  dash  them  in 
pieces  like  a  potter's  vessel.'"  Was  this  realised 
in  David?  or  in  Solomon?  No.  Consequently 
we  look  for  their  fulfilment  in  Christ,  the  Father's 
Anointed.  See  the  eighteenth  Psalm.  "The 
assembly  of  the  wicked  have  enclosed  me :  they 
pierced  my  hands  and  my  feet.  They  part  my 
garments  among  them,  and  cast  lots  upon  my  ves- 
ture." David's  hands  and  feet  never  were  pierced. 
Lots  never  were  cast  upon  his  vesture.  The 
Psalm  is  the  words  of  Christ  speaking  by  David. 
In  the  fortieth  Psalm  we  read; — sacrifice  and  of- 
fering thou  didst  not  desire ; — burnt  offering,  and 
sin  offering  hast  thou  not  required. — Were  no 
sacrifices  according  to  the  ceremonial  law,  requi- 
red of  David?  They  were,  and  he  presented 
them,  in  obedience  to  the  divine  injunction.  But 
the  fulfilment  of  the  law,  in  its  moral  obligation, 
was  required  of  Christ,  and  he  magnified  the  law 
and  made  it  honorable.  Additional  examples 
are  not  necessary. 

When  the  Book  of  Psalms  is  read  in  the  light 
of  Evangelists  and  Apostles,  Christ  will  be  found 
set  forth  in  it  very  fully.  If  we  look  for  a  collec- 
tion of  Hymns  or  Psalms,  or  Spiritual  Songs 
bringing  the  Saviour  more  fully,  than  he  is  brought 
to  view  in  the  Songs  of  Zion,  we  shall  look  in 


105 

vain.  To  expect  another  exhibiting  bin  with 
unerring  correctness  would  be  even  more  vain  if 
possible. 

So  thought  Bishop  Horsely.  His  words  as  ci- 
ted by  II.  1  foi ne,  (Int.  v.  ■•  (  tf  those 
(Psalms)  which  allude  to  the  life  of  David,  there 
are  none  in  which  the  Son  of  David  is  not  the  prin- 
cipal and  imme  id's  complaints 
against  his  enemies  an  mptaints, 
first  of  the  unbelieving  Jews,  then  of  the  heathen 
persecutors  and  of  faction  in  later 
ages.  David's  affliction s  ingB. 
David's  penitential  supplications  are  M 
under  the  burden  of  the  imputed  guilt  of  man. 
David's  songs  of  triumph  and  thanksgiving  are 
Messiah's  songs  of  triumph  and  thanksgiving,  for 
his  victory  over  sin,  and  death,  and  hell.  In  a 
word,  there  is  not  a  page  of  this  book  of  Psalms, 
in  which  the  pious  reader  will  not  find  his  Saviour, 
if  he  reads  with  a  view  of  finding  him. — It  should 
seem,  (p.  113)  the  Spirit,  of  Jehovah  would  not 
be  wanting  to  enable  a  mere  man  to  make  com- 
plaint of  his  own  enemies,  to  describe  his  own 
sufferings  just  eis  he  felt  them,  and  his  own  es- 
capes just  as  they  happened.  But  the  Spirit  of 
Jehovah  described,  by  David's  utterance,  what 
was  known  to  that  Spirit  only,  and  that  Spirit  on- 
ly could  describe.  So  that,  if  David  be  allowed 
to  have  any  knowledge  of  the  true  subject  of  his 
own  compositions,  it  w  s  nol 
but  something  put  into  his  mind  by  Spi- 
rit of  God;  and  the  misapplication  of  the  Psalms 
to  the  literal  David  has  done  more  mischief,  than 
the  misapplication  of  any  oiher  parts  of  the  Scrip- 


106 

ture,  among  those  who  profess  the  belief  of  the 
Christian  Religion." 

SECTION  II. 

In  the  Psalms  more  especially,  there  ia  a  most 
happy  adaptation  of  the  language  to  the  state 
of  Tin:  cucrch. 

While  the  phraseology  was  truly  appropriate 
in  the  lips  of  those  who  lived  before  the  incarna- 
tion of  the  Son  of  God.  it  has  lost  none  of  its  pro- 
priety in  the  lips  of  believers  to  whom  that  event 
is  matter  of  history.  This  is  a  feature  of  the 
Psalms,  though  not  exclusive,  yet  more  prominent, 
which  has  too  often  been  overlooked.  It  has 
very  frequently  been  taken  for  granted,  that  the 
Songs,  adapted  to  the  Church  in  the  period  of 
youth,  when  her  members  trusted  in  a  Saviour 
promised,  to  put  away  sin  by  the  sacrifice  of  him- 
self, in  predictions  not  verified  by  the  event,  m 
their  worship,  were  regulated  by  the  precepts  of 
a  ceremonial  law  soon  to  be  abrogated,  and  sub- 
jected to  local  and  temporary  restrictions,  must 
be  inappropriate  among  those  who  look  to  a  Sa 
viour  who  has  already  come,  and  "by  one  sacri- 
fice forever  perfected  them  that  are  sanctified," 
to  whom  prediction  has  put  on  the  garb  of  histo- 
ry, before  v.  hose  eyes  the  shadows  have  passed 
away,  and  who  worship  God  in  everyplace  with 
equal  acceptance.  But  have  they  who  think  that 
this  must  be  obvious  from  the  very  nature  of  th 
examined  with  care  the  mode  of  expression  which 
the  Spirit  has  employed  in  the  Psalms  ?  Are  we 
required  in  using  them,  to  celebrate  the  personaj 
and  official  glories  of  a  Saviour,  as  yet  to  come? 


107 

io  sing  predictions,  already  verified  by  their  ac- 
complishment, in  terms  which  Imply  that  their 
fulfilment  is  still  an  object  of  hope?  to  employ 
language  which  supposes  that  we  are  still  under 
the  yoke  of  a  burdensome  ritual  ?  and  to  speak  as 
if  we  were  under  the  same  local  restrictions,  in 
tendering  the  public  expressions  of  our  homage, 
with  the  Jews?  That  the  answer  to  all  these 
questions  must  be  given  in  the  negative,  shall,  it 
is  believed,  appear  from  an  attentive  examination 
of  the  following  particulars: 

1 .  The  inejficacy  of  legal  sacrifices  is  taught 
in  the  Psalms.  They  are  not  merely  represented 
as  about  to  pass  away,  but  as  having  already 
passed  away.  In  the  exercise  of  that  (kith  which 
is  the  "substance  of  things  hoped  for,  and  the 
evidence  of  things  not  seen,"  the  inspired  writer 
anticipates  the  period  to  which  his  hopes  are  di- 
rected, and  speaks  of  its  liberty  in  the  language 
of  one  who  had  seen  the  Kingdom  of  God  come 
with  power.  God  had  spoken;  and  he  exults  in 
what  God  has  promised}  as  if  it  were  already  real- 
ised ;  so  that  in  some  instances,  the  power  of  faith 
being  kept  out  of  view,  the  reader  might  be  ready 
to  suppose  the  language  of  some  of  the  Psalms 
more  appropriate  in  the  mouth  of  a  Christian  than 
of  a  Jew.  Take  the  following  examples :  s  Sa- 
crifice and  offering  thou  didst  not  desire;  mine 
ears  hast  thou  opened;  burnt  offering,  and  sin  of- 
fering hast  thou  not  required."  (xl.  6.)  These 
are  the  words  of  Christ  according  to  the  testimony 
of  Paul;  but  that  he  speaks  in  the  name  of  his 
people  as  well  as  in  his  own,  appears  from  the 
preceding  verse.     u  Many,  O  Lcrd  my  God,  are 


108 

thy  wonderful  works  which  thou  hast  done,  and 
thy  thoughts  which  are  to  la-waid:"  Again,  "I 

will  not  reprove  thee  for  thy  sacrifices  or  thy  burnt 
offerings,  to  have  been  continually  before  me. 
1  will  I  k€  do  I  H<  ck  out  of  thy  house,  no  he- 
goats  out  of  thy  folds.  For  every  beast  of  the 
st  is  mine,  and  the  cattle  upon  a  thousand 
hills.  I  know  all  the  fowls  of  the  mountains;  and 
the  wild  beasts  of  the  held  are  mine.  If  I  were 
hungry,  I  would  not  tell  thee:  for  the  world  is 
mine,  and  the  fulness  thereof.  Will  I  eat  the 
flesh  of  bulls,  or  drink  the  blood  of  goats?  Offer 
unto  God  thanksgiving;  and  pay  thy  vows  unto 
the  most  High:  and  call  upon  me  in  the  day  of 
trouble:  I  will  deliver  thee,  and  thou  shalt  glori- 
fy me."  (1.  ^-15.)  And  in  the  subsequent  verses 
of  the  Psalm,  when  God  calls  the  open  contem- 
ner of  his  name  to  an  account,  he  charges  him, 
not  with  the  neglect  of  ceremonial  rites,  but  with 
a  love  of  darkness,  with  theft,  adultery,  profanity, 
deceit,  slander,  and  want  of  natural  affection. 
Contrast  the  preceding  p  h  the  words  of 

Malachi,  (i.  ?.  8.)  uYe  offjr  polluted  bread  upon 
mine  altar;  end  ye  say  wherein  have  we  polluted 
thee  ?  And  if  ye  offer  the  blind  for  sacrifice,  is 
it  not  evil  ?  and  if  ye  offer  the  lame,  and  sick  is 
it  not  evil  ?— (hi.  8.)  Will  a  man  rob  God?  But 
ye  say.  wherein  have  we  robbed  thee?  In  tithes 
and  offerings.  Ye  are  cursed  with  a  curse:  for 
ye  have  robbed  me,  even  this  whole  nation."  If 
Christians  were  required,  in  using  the  Psalms,  to 
employ  such  terms,  plainly  implying  the  contin- 
ued obligation  of  ceremonies,  it  would  be  at  once 
conceded   that  they  are   inappropriate.      Once 


106 

more. — "For  thou  desirest  not  sacrifice;  else 
would  I  give  it;  thou  delightest  not  in  burnt  of- 
fering." (li.lt>.)  Wlnt?  Was  no  sacrifice  or 
offering,  according  to  the  law,  required  of  David? 
Assuredly  the  ceremonial  1  rw  was  obligatory  up- 
on him,  and  he  observed  it.  But  he  knew  that 
legal  sacrifices  only  served  for  the  purifying  of  the 
flesh,  and  tint  a  better  sacrifice  was  wanted  to 
expiate  the  guilt  of  the  soul.  Besides,  directed 
by  the  Spirit,  he  adopts  language  which  faith  war- 
rants, and  the  subjects  of  it  in  the  last  ages  may 
appiopriate.  One  other  quotation  and  I  have  done. 
u  I  will  praise  the  name  of  God  with  a  song,  and 
will  magnify  him  witii  thanksgiving.  This  also 
shall  please  the  Lord  better  than  an  ox,  or  bul- 
lock, that  hath  horns  and  hoofs."    (lxix.  30,  31.) 

It  must  be  admitted,  and  it  is  admitted  most 
willingly,  that  allusions  to  ceremonial  acts  of  wor- 
ship, and  also  to  the  localities  of  the  Israelitish 
residence,  and  of  their  city,  and  temple,  abound 
in  the  book  of  Psalms.  There  are  few  however, 
with  those  passages  present  to  their  minds,  which 
teach  the  inefficacy  of  sacrifice,  who  would  say 
that  the  adoption  of  phraseology  borrowed  from 
ancient  rites,  is  adapted  to  convey  the  idea  of  the 
permanent  obligation  of  them  upon  those  who  use 
it.  And  if  Jerusalem,  and  Zion,  and  Palestine 
are  represented,  as  the  permanent  seat  of  worship 
and  place  of  rest,  it  may  appear  in  the  sequel, 
that  that  is  no  objection  to  the  present  use  of  the 
Psalms  which  furnish  such  representations. 

The  Apostle  points  out  a  distinction  of  sacrifi- 
ces into  legal  and  spiritual.  ""Above  when  he 
said,  sacrifice  and  offer mg,  and  burnt  offering,  and 
10 


110 

offering  for  sin,  thou  wouldest  not,  neither  hadst 
pleasure  therein."  Thus  far  the  Apostle,  in  the 
words  of  the  fortieth  Psalm.  And  he  immediate- 
ly adds, "  which  are  offered  by  the  law:**  Sacri- 
fices are  still  required  but  not  legal  sacrifices. 
The  use  of  the  language  of  the  Psalms  implies  an 
obligation  to  offer  sacrifices,  but  not  legal  sacrifi- 
ces. "  Which  are  offered  by  the  law."  (Heb.  x. 
8.)  The  Psalms  themselves  furnish  an  explana- 
tion of  sacrifices,  and  offerings,  as  obligatory  up- 
on believers  of  every  age,  founded  as  you  will  at 
once  perceive  upon  the  distinction  which  the 
Apostle  holds  up  to  view.  I  shall  put  down  a 
few  verses  without  comment — "Offer  the  sacrifi- 
ces of  righteousness  and  put  your  trust  in  the 
Lord. — Whoso  q^pr^/i  praise  glorifieth  me. — The 
sacrifices  of  God  are  a  broken  spirit ,  a  broken 
and  a  contrite  heart,  O  God,  thou  wilt  not  des- 
pise,— Then  shalt  thou  be  pleased  with  the  sacri- 
fices of  righteousness )  with  burnt  offering  and 
with  whole  burnt  offering :  then  shall  they  offer 
bullocks  from  thine  altar. — I  will  freely  sacrifice 
unto  thee :  I  will  praise  thy  name,  O  Lord,  for 
it  is  good. — I  will  offer  to  thee  the  sacrifice  of 
thanksgiving,  and  will  call  upon  the  name  of  the 
Lord. — Let  my  prayer  be  set  forth  before  thee  as 
incense;  and  the  lifting  up  of  my  hands  as  the  eve- 
ning sacrificed 

The  use  of  terms  borrowed  from  the  ancient 
economy  is  authorized  by  the  example  of  New 
Testament  writers.  They  describe  the  character, 
the  duties,  the  worship,  and  the  privileges  of  Chris- 
tians in  the  language  of  the  people  of  Israel .  The 
consistency  of  the  language  of  the  Psalms  with 


Ill 

the  spirit  and  the  institutions  of  the  present  time 
will  appear  from  the  subsequent  parallelism,  sug- 
(1  by  a  comparison  of  the  terms  emplo\  -d 
by  the  penman  of  the  Psalms  with  those  intro- 
duced in  the  New  Testament:  unless  it  should 
be  said  that  tluro  is  something  "Jewish  and  clou- 
dy11 in  the  writings  of  Christ  and  his  Apostles, 
which  is  removed  by  the  more  lucid  modes  of 
speech  which  som?  of  their  more  spiritual  follow- 
ers may  teach  us  to  use. 


PSALMS. 

Ps.  xKL  4.  There  is  a 
river,  the  streams  of  which 
shall  make  glad  the  city  of 
God,  the  holy  place  of  the 
tabernaeles  of  the  Most 
High — xlviii.  2.  Beauti- 
ful for  situation,  the  joy  of 
the  whole  earth,  is  Mount 
Zion,  on  the  sides  of  the 
north,  the  city  of  the  great 
king. — li.  IS-  Do  good  in 
thy  good  pleasure  unto 
Zion:  build  thou  the  walls 
of  Jerusalem. — liii.  6.  Oh 
that  the  salvation  of  Israel 
were  come  out  of  Zion! 
When  God  bringeth  back 
the  captivity  oih'xs  people, 
Jacob  shall  rejoice,  and 
Israel  shall  be  glad. 

Ps.xxvii.4.  One  thing 
have  I  desired  of  the  Lord, 
that  will  I  seek  after;  that 
I  may  dwell  in  the  house 
of  the  Lord  all  the  days  of 
my  life,   to    behold    the 


NEW  TESTAMENT. 
Heb.  xii.  22.  But  ye 
are  come  unto  Mount  Zion, 
and  unto  the  city  of  the  ti- 
ring God,  the  heavenly 
Jerusalem,  Rom.  ix.  6,7, 
8.  They  are  not  all  Israel 
which  are  of  Israel:  nei- 
ther because  they  are  the 
seed  of  Abraham,  are  they 
all  children:  but,  in  Isaac 
shall  thy  seed  be  called. 
That  is,  they  which  are 
the  children  of  the  flesh, 
these  are  not  the  children 
of  God:  but  the  children  of 
the  promise  are  counted  for 
the  seed.  Gal.vi.16.  Peace 
be  on  them,  and  upon  the 
Israel  of  God, 


Jno.  ii.  ]9.  Jesus  an- 
swered and  said  unto 
them,  destroy  this  temple, 
and  in  three  days  I  will 
raise  it  up.  1  Cor.  iii.  16. 
Know  ye  not  that  ye  are 


112 


beauty  of  the  Lord,  and 
to  enquire  in  his  Temple. 
xlviii.  9.  We  have  thought 
of  thy  loving  kindness,  O 
God,  in  the  midst  of  thy 
Temple,  lii.  8.  But  1  am 
like  a  green  olive  tree  in  the 
house  of  God: 


the  temple  of  God,  and  that 
the  spirit  of  God  dwelleth 
in  you?  1  Tim.  iii.  15. 
That  thou  mayest  know 
how  thou  oughtest  to  be- 
have thyself  in  the  house 
of  God,  which  is  the  church 
of  the  living  God. 


Ps.liv.  3.  For  strangers  Eph.ii.19.  Now  there- 
are  risen  up  against  me,  fore  ye  are  no  more  stran- 
and  oppressors  seek  after  gers  and  foreigner  s,  but 
my  soul.  cxxxvii.  4. —  fellow-citizens,  with  the 
How  shall  we  6ing  the  saints,  and  of  the  household 
Lord's  song  in  a  strange  of  God. 
Laud! 


Ps.  cvi.  4,  5.  Remem- 
ber me,  O  Lord,  with  the 
favor  that  thou  bearest  un- 
to thy  people:  O  visit  me 
with  thy  salvation:  that  I 
may  see  the  good  of  thy 
chosen,  that  I  may  rejoice 
in  the  gladness  of  thy  na- 
tion, that  I  may  glory  with 
thine  inheritance,  cxxxii. 
9.  Let  thy  priests  be  clo- 
thed with  righteousness, 
cxlviii.  14.  He  also  ex- 
alteth  the  horn  of  his  peo- 
ple, the  praise  of  all  his 
saints  even  of  the  children 
of  Israel,  a  people  near  un- 
to him, 

Ps.  xlii.  4.  When  I  re- 
member these  things,  I 
pour  out  my  soul  in  me: 
for  I  had  gone  with  the 
multitude,  I  went  with  them 
to  the  house  of  God,  with 


l.Pet.ii.  9.  Butyeare 
a  chosen  generation,  a  roy- 
al priesthood,  an  holy  nation, 
a  peculiar  people;  that  ye 
should  shew  forth  the  prai- 
ses of  him  who  hath  called 
you.  Col.  i.  12.  Giving 
thanks  unto  the  father, 
which  hath  made  us  meet 
to  be  partakers  of  the  in- 
heritance of  the  saints  in 
light. 


Eph.  i.  10.  .That  in  the 
dispensation  of  the  fulness 
of  times,  he  might  gather 
together  in  one,  all  thitigs 
in  Christ,  both  which  are 
in  heaven,  and  which  are 


m 


the  vuice  of  joy  and  praise, 
with  a  multitude  that  kept 
holyday.  cxxii.  3,4.  Je- 
rusalem is  build  >d  as  a  city 
that  is  compact  together: 
whither  the  tribes  _ 
the  tribes  of  the  Lord,  unto 
the  testimony  of  Israel,  to 
give  thanks  unto  the  name 
oi  the  Lord.  For  there 
are  set  thrones  qfjwdgmetU, 
the  thrones  of  tin 
Da  rid. 


on  earth:  even  in  him. 
Heb.  12.  Ye  are  come 
unto  the  heavenly  Jeru- 
salem, and  to  an  innume- 
•mpany  of  angers. 
to  the  general  asi 
and  church  of  the  first 
born,  which  are  f 
in  heaven,  to  God  the 
judge  of  all,  and  to  the 
spirits  of  just  men  made 
perfect,  and  to  Jesus  the 
Mediator  of  the  New  Co- 
venant. Luke  i.  3*2.  The 
Lord  shall  give  unto  him 
(Jesus)  the  throne  of  I  it  fa 
ther  Dnr'ul. 


Ps.  I.  5.  Gather  my 
faints  together  to  me: 
those  that  have  made  a 
covenant  with  me  by  sa- 
crifice, lxvi.  15.  I  will 
offer  unto  thee  burnt  sa- 
crifices of  failings,  with 
the  incense  of  runs;  I  will 
otfer  bullocks  with  goats, 
cxviii.  27.  Bind  the  sa- 
crifice with  cord-,  even 
unto  the  horns  of  the  al- 
tar, xliii.  4.  Then  will 
I  go  unto  the  altar  of  God, 
unto  God,  my  exceeding 
joy. 


Rom.  sii.  1.  I  beseech 
you.  brethren,  by  the  mer- 
cies of  God,  that  ye  pre- 
sent your  bodies  a  living 
sacrifice,  holy,  acceptable 
unto  God.  1  Pet.  ii.  5. 
Ye  also,  as  living  stones 
are  built  up  a  spiritual 
fcoose,  an  holy  priesthood. 
to  offer  up  spiritual  sacri- 
fires.  acceptable  to  God 
If  Jesus  Ch  rist .  H e b .  x i i i . 
10.  We  have  an  altar, 
whereof  they  have  no 
right  to  eat  who  serve  the 
tabernacle. 


Ps.  exxxvii.  1.  c.  By 
the  rivers  of  Babylon,  there 
we  sat  down,  yea,  we 
wept  when  we  remember- 
ed Zion.  O  daughter  of 
Babylon,  who  art  to  be  de- 
stroyed; happy  shall  he  te 
10* 


Rev.  xvii.  5.  And  up- 
on her  forehead  was  a 
name  written.  Mystery, 
Babylon  the  great,  the  mo- 
ther of  harlots  and  abom- 
inations of  the  earth. 
xviii.90.     Rejeice  over  her 


114 

that  rewardeth    thee,    as     thou  heaven,  and  ye  holy 
thou  hast  served  us.  Apostles    and     Prophets; 

for  God  hath  avenged  you 

on  her. 

Before  a  comparison  of  the  mode  of  expres- 
sion used  in  the  Psalms  with  that  which  is  found 
in  the  New7  Testament,  every  objection  to  the  use 
Qf  the  Songs  of  Zion,  on  account  of  the  frequent 
allusions  which  they  contain  to  the  nature  and 
circumstances  of  the  religious  institutions  of  Is- 
rael, vanishes.  It  is  not  intended  to  make  the 
impression  that  there  is  no  allusion  to  the  types 
in  the  Book  of  Psalms,  which  is  not  found  intro- 
duced by  Christ  and  his  Apostles  to  describe 
spiritual  things.  But  we  find  them  using  figu- 
rative language  derived  from  all  the  leading  and 
primary  characters  of  the  former  economy;  and 
in  this  they  furnish  an  evidence  of  the  correct- 
ness and  consistency  of  Christians,  putting  the 
name  of  the  type  to  express  the  thing  typified. 

The  allusions  to  the  various  musical  instru- 
ments, used  by  the  Israelites  in  the  temple  ser- 
vice occasionally  found  in  the  Psalms,  may  be 
explained  upon  the  principle,  to  which  the  pre- 
ceding argument  conducts  us,  in  perfect  consis- 
tency with  the  exclusion  of  them  all  from  our 
places  of  worship.  The  reason  that  I  have  not 
taken  particular  notice  of  them,  as  of  allusions 
to  other  typical  institutions,  is  a  desire  to  avoid 
the  question  respecting  the  mode  of  singing  the 
praises  of  the  Lord,  which  is  not  necessarily  con- 
nected with  the  examination  of  the  character  of 
the  Hymns  which  should  be  introduced  into  the 
sanctuary. 


1 1.) 

Predictions  in  ihe  Pa  tlms,  and,  in  particu- 
lar, those  of  which  Christ  is  the  subject,  which 
adroit  of  a  definite  accomplishment  before  the 
consummation  of  all  thmg*9  arc  presented  in  ft 
historical  form.  Had  such  events  as  are  fore- 
told in  the  Psalms  been  exhibited  as  future,  we 
could  not  have  used  the  Songs  which  supply  the 
predictions  that  have  already  had  their  accom- 
plishment, without  pronouncing  the  language  of 
expectation  and  hope,  when  we  well  knew  that 
the  object  contemplated  had  become  matter  of 
fact.  But  the  spirit  has  revealed  them  in  such  a 
form  that  then'  can  remain  no  doubt  of  a  design- 
ed accommodation  of  the  Psalms  to  every  age, 
and  an  adaptation  to  permanent  use  in  the  church. 
Were  there  not  unquestionable  evidence  of  the 
contrary  we  might  be  ready  to  suppose  many  of 
the  prophetic  psalms  written  subsequent  to  the 
events  they  record,  with,  a  special  view  to  the 
service  of  the  New  Testament  church,  Predic- 
tions on  the  contrary  that  do  not  admit  of  a  de- 
finite fulfilment  before  the  second  coming  of 
Christ,  and  are  being  fulfilled  progressively  from 
age  to  age,  appear  in  their  natural  future  form. 
These  predictions,  like  the  promises  of  the  new 
covenant,  whatever  partial  accomplishment  they 
may  have  had,  or  to  whomsoever  they  may  have 
been  realised  in  particular,  are  still  to  be  fulfilled, 
are  still  the  foundation  of  the  saints'  hopes,  and 
patient  expectations.  We  shall  illustrate  the 
preceding  remarks  by  a  few  examples  out  of 
many  that  might  be  brought  forward.  In  the 
second  psalm  we  read,  "I  have  set  my  King  up- 
on my  holy  hill  of  Zion."'     The  actual  ascension 


116 

of  Imnianuel  to  the  right  hand  of  the  majesty  on 
High,  his  formal  investiture  with  mediatorial  au- 
thority did  not  take  place  till  after  his  resurrec- 
tion from  the  dead.  Yet  we  do  not  read,  "I  icill 
set,"  but  "I  have  set  my  King  upon  my  holy 
hill."  When  an  event  is  predicted  which  is  pro- 
gressively perfected,  mark  the  change  of  tense ; 
"I  will  declare  the  decree,"  "I  shall  give  thee 
the  heathen  for  thine  inheritance."  The  exalta- 
tation  of  Christ  is  an  event  perfected  and  past, 
but  the  subjection  of  the  Gentiles  to  the  sceptre 
of  Immanuel  is  progressive: — is  past,  passing, 
and  to  come  to  pass,  till  all  things  shall  have 
been  subdued.  Then  cometh  the  end.  The 
twenty-first  psalm  affords  another  illustration. 
"The  King  shall  joy  in  thy  strength,  O  Lord;  and 
in  thy  salvation  how  greatly  shall  he  rejoice!" 
The  son  of  man  has  entered  into  his  glory,  he  has 
taken  possession  of  the  joy  set  before  him:  but 
is  his  a  glory  which  is  evanescent?  his  a  joy 
which  is  enjoyed  and  passes  away?  No.  He 
has  entered  into  it  and  still  continues  in  it,  and 
must  continue.  Therefore  the  future  time  is 
used; — "he  shall  joy. — he  shall  rejoice."  The 
Father's  gift  to  him,  however,  of  mediatorial  glo- 
ry is  definitely  perfected,  and  accordingly  we 
read,  "Thou  hast  given  him  his  heart's  desire, 
and  has  not  wifJiholden  the  request  of  his  lips." 
Hear  one  other  example.  (Ps.  1 .)  "Out  of  Zion, 
the  perfection  of  beauty,  God  hath  shifted" 
The  Israelite  could  only  use  this  fonn  of  speech 
in  the  exercise  of  that  faith  which  is  the  sub- 
stance of  things  hoped  for.  He  might  have  said, 
"Out  of  Zion,  God  shall  shiner''  we  could  not. 


117 

Both  can  unite  in  the  language  of  the  text.  The 
words  following  are,  ;,<  Kir  God  .shall  come  and 
shall  not  keep  silence."  The  fourth  and  sixth 
verses  teach  ns  thai  these  words  refer  to  his  se- 
cond coining, — his  coining  to  judgment. — "That 
he  may  judge  his  people — God  is  judge  himself." 
With  what  propriety  is  the  future  tense  introdu- 
ced with  the  change  of  subject!  The  one  verse 
speaks  of  his  coining  to  offer  himself  in  sacrifice; 
— it  is  past .; — the  other  of  his  second  coming; — 
it  shall  he  future  till  faith  be  swallowed  up  in 
victory. 

3.  In  those  Psalms,  in  which  Christ  himself  is 
the  speaker,  it  would  seem  that  lie  uniformly  ap- 
pears before  us  in  the  last  act  of  his  life  of  hu- 
miliation and  sorrow,  just  about  to  give  up  tlie 
Ghost;  so  that  he  is,  as  it  were,  evidently  set  forth, 
crucified  among  us.  We  may  therefore  expect 
to  find  the  Saviour  speaking  of  things  as  past, 
present,  or  future,  according  to  their  relation  to 
the  point  of  time  when  he  takes  notice  of  them. 
Contemplating  the  objects,  concerning  which  he 
discourses  by  the  Spirit  in  the  Psalmist,  from  the 
cross,  he  will  be  found  to  represent  them  in  that 
aspect  which  they  bore  to  himself  when  about  to 
expire.  The  following  examples  may  serve  to 
illustrate  and  confirm  the  position.  "My  God, 
my  God.  why  hast  thou  forsaken  me? — 1  am 
poured  out  like  water,  and  all  my  bones  are  out 
of  joint. — They  look  and  stare  upon  me.  They 
jxirt  my  garments  among  them,  and  cast  lots  up- 
on my  vesture."  (xxii.  1,  14,  17,  18.)  "Into 
thine  hand  I  commit  my  spirit/'  (xxxi.  5.  The 
words  of  the  first  and  last  verses,  which  have 


118 

been  produced,  were  those  which  the  Saviour 
literally  uttered,  when  his  sufferings  hastened  to 
their  close.  He  speaks  of  preceding  events  as 
past.  "The  assembly  of  the  wicked  have  en- 
closed me:  they  pierced  my  hands  and  my  feet." 
(xxii.  16.)  "1  have  heard  the  slander  of  many: 
fear  was  on  every  side:  while  they  took  counsel 
together  against  me,  they  devised  to  take  away 
my  life."  (xxxi.  13.)  "I  have  preached  right- 
eousness in  the  great  congregation:  lo,  I  have 
not  refrained  my  lips,  O  Lord,  thou  knowest.  I 
have  not  hid  thy  righteousness  within  my  heart:  I 
have  declared  thy  faithfulness  and  thy  salvation: 
I  have  not  concealed  thy  loving-kindness  and  thy 
truth  from  the  great  congregation."  (xL  9, 10.) 
The  purposes,  the  desire,  and  the  expectation  of 
the  expiring  Jesus,  except  that  in  the  eighteenth 
Psalm  (37—43)  he  shouts  victory,  and  antici- 
pates, in  a  manner  truly  natural,  the  laurels,  when 
the  last  stroke  is  ready  to  fall  to  the  destruction 
of  Satan  and  his  works,  are  all  represented  so 
that  their  objects  appear  to  be  future.  "Thou 
wilt  not  leave  my  soul  in  hell;  neither  wilt  thou 
suffer  thine  Holy  One  to  see  corruption.  Thou 
wiUshewme  the  path  of  life."  (xvL  10.)  "I 
will  declare  thy  name  unto  my  brethren:  in  the 
midst  of  the  congregation  will  I  praise  thee." 
(xxii.  22.)  I  will  abide  in  thy  tabernacle  for 
ever:  I  will  trust  in  the  covert  of  thy  wings. 
Thou  wilt  prolong  the  king's  life;  and  his  years 
as  many  generations.  He  shall  abide  before  God 
for  ever."  (lxi.  4,  6,  7.)  "Open  to  me  the 
gates  of  righteousness;  I  will  go  in  to  them,  and 
I  will  praise  the  Lord."     (cxviii.  19.) 


119 

1.  Those  parts  of  the  Mediator's  privileges  and 
trials  id  which  his  people  have  not  only  a  legal 
interest,  hut  have  actual  fellowship  with  him,  are 
sometimes  exhibited  as  present  enjoyed  or  suf- 
fered without  respect  to  their  relation  to  the  time 
of  his  crucifixion.  Whatever  his  people  suffer 
for  his  sake,  he  reckons  inflicted  upon  himself,  a 
filling  up  of  that  which  is  behind  of  his  surler- 
The  afflictions  of  Christ  may  therefore  be 
considered  present,  repeated  again  and  again  in 
the  afflictions  of  his  members.  In  like  manner 
tlie  special  covenant  favour  bestowed  upon  the 
believer  may  be  viewed  as  a  continuation  of  the 
Father's  promised  favour  to  the  Son.  The  use 
of  the  present  time  when  the  joys  and  sorrows  of 
Christ,  in  which  the  saints  participate  in  very 
deed,  are  introduced  to  notice,  while  it  must  be 
considered  a  modification  or  limitation  of  the  se- 
cond and  third  particulars  of  this  section,  is  no 
inconsiderable  circumstance  in  Songs  designed 
for  the  lips  of  Ins  followers.  "The  Kings  of  the 
earth  set  themselves,  and  tire  rulers  take  counsel 
together,  against  the  Lord,  and  against  his  A- 
nointed.  (ii.  2.)  He  deliver eth  me  from  mine 
enemies;  yea, thou  liftest  me  up  above  those  that 
rise  up  against  me.  (xviii.  48.)  "The  Lord  is 
their  strength  and  he,  is  the  saving  strength  of 
his  anointed."     (xxviii.  9.) 

section  in. 

The  Psalms  contain  nothing  but  the  language 

of  Unwavering  Faith. 

"The  fearful  and  the  unbelieving"  are  classed 
by  the  Spirit  with  the  most  vile  and  diose  who 


120 

'rnave  their  part  in  the  lake  which  burnetii  with 
fire  and  brimstone."  If  such  characters  be  hate- 
ful to  a  God  of  truth  and  holiness,  the  language 
of  fear  and  unbelief  must  ever  prove  displeasing 
to  him.  There  is  no  exercise  of  the  heart,  of  the 
tongue,  or  of  the  hands,  which  the  Christian  is 
not  definitely  required  to  perform  in  faith.  u With- 
out faith  it  is  impossible  to  please  God."  The 
servant  of  Christ  stands  by  faith,  walks  by  faith, 
fights  in  faith,  prays  in  faith:  in  one  word  lives 
by  faith;  as  it  is  written,  ';I  am  crucified  with 
Christ;  nevertheless  I  live:  yet  not  I,  but  Christ 
liveth  in  me:  and  the  life  which  I  live  in  the 
flesh,  I  live  by  the  faith  of  the  Son  of  God.  who 
loved  me  and  gave  himself  for  me." 

It  must  therefore,  be  evident  that  when  we 
come  into  the  presence  of  God,  to  celebrate  his 
praise  in  a  song,  as  faith,  in  exercise  is  requisite 
to  the  acceptable  performance  of  the  solemn  du- 
ty, so  the  language  must  be  consistent  with  the 
state  of  the  mind,  it  must  be  that  of  precious 
faith,  unmixed  with  distrust  and  apprehension. 
We  can  never  praise  God  in  the  words  which 
fear  and  doubting  suggest,  unless  God  may  ac- 
cept as  praise  a  declaration  of  distrust  in  his  pro- 
mises and  of  want  of  reliance  upon  his  well  be- 
loved Son.     This  premised,  we  observe  that 

There  is  no  one  feature  by  which  the  Book  of 
Psalms  is  distinguished  from  every  other  collec- 
tion of  songs  which  has  been  appended  to  it,  or 
substituted  in  its  place,  more  than  this,  that  it 
does  not  contain  one  expression  which  faith  does 
not  warrant,  and  will  not  adopt, — not  one  incon- 
sistent with  a  cordial  reliance  upon  the  charac- 


121 

B  of  Jehovah  revealed  to  us  in 
It  is  not  asserted  that  the  sn'nts  have 
not  their  seasons  of  fear,  and  doubt  and  perplex- 
ity. This  ia  taken  for  granted  in  some  of  the 
Psalms,  and  declared  in  others,  but  as  fear  and 
doubting  are  not  characteristic  of  them  as  holy 
persons,  on  the  contrary  spring  from  the  princi- 
ple of  corruption,  they  are  not  taught  to  approach 
God  as  if  fcar  and  faith  were  alike  to  him,  though 
diametrically  opposed  to  each  other.  In  these 
Psalms  we  are  called  upon  to  contemplate  the 
Christian  worshipping  before  God  in  all  the  varied 
circumstances  of  life,  and  uniformly  he  is  seen 
assured  and  stable;  in  particular, 

1.  "Rejoicing  in  hope."  A  vista  is  always  o- 
pen  to  the  eye  of  faith,  over  which  no  cloud 
hangs,  through  which  the  future  is  discovered 
with  a  degree  of  clearness  that  reconciles  to 
present  evils,  in  the  anticipation  of  the  happi- 
ness about  to  be  enjoyed.  A  few  texts  out  of  a 
multitude  may  suffice  for  the  verification  of  this 
and  the  following  particulars.  Ps.  iv.  3,  8.  "But 
know  that  the  Lord  hath  set  apart  him  that  is 
godly  for  himself:  the  Lord  will  hear  when  I  call 
upon  him, — I  will  both  lay  me  down  in  peace, 
and  sleep:  for  thou,  Lord,  only  makest  me  dwell 
•v."  ix.  18.  "For  the  needy  shall  not  al- 
way  be  forgotten:  the  expectation  of  the  poor 
shall  not  perish  forever."  xx.  5.  "We  will  rejoice 
in  thy  salvation,  and  in  the  name  of  our  God  we 
will  set  up  our  banners/'  xxiii.  throughout. 
"The  Lord  is  my  shepherd ;  I  shall  not  want. — 
Yea,  though  I  walk  through  the  valley  of  the 
shadow  of  death,  I  will  fear  no  evil;  for  thou  art 
11 


122 

with  me :  thy  rod  and  thy  staff,  they  comfort  me. 
— Surely  goodness  and  mercy  shall  follow  me 
all  the  days  of  my  life: — and  I  will  dwell  in  the 
house  of  the  Lord  forever."  xxvii.  3.  "Though 
an  host  should  encamp  against  me,  my  heart  shall 
not  foar:  though  war  should  rise  against  me,  in 
this  will  I  be  confident.  One  thing  have  I  de- 
sired of  the  Lord,  that  will  I  seek  after;  that  I 
may  dwell  in  the  house  of  the  Lord  all  the  days 
of  my  life,  to  behold  the  beauty  of  the  Lord,  and 
to  enquire  in  his  temple.  For  in  the  time  of 
trouble,  he  shall  hide  me  in  his  pavilion:  in  the 
secret  of  his  tabernacle  shall  he  hide  me;  he 
shall  set  me  upon  a  rock.  And  now  shall  mine 
head  be  lifted  up  above  mine  enemies  round  about 
me :  therefore  will  I  offer  in  his  tabernacle  sacri- 
fices of  joy ;  I  will  sing,  yea,  I  will  sing  praises 
unto  the  Lord."" 

2.  Triumphing  in  the  freedom  which  the  Spir- 
it of  life  in  Christ  Jesus  gives  over  sin  and  death. 
There  is  no  Psalm  in  the  use  of  which  the  pro- 
fessed worshipper  is  introduced  into  the  gracious 
presence  of  God,  either  to  proclaim,  to  the  dis- 
honor of  the  object  of  worship,  his  carnality  and 
unbelief  dominant,  or  the  prevalence  of  carnali- 
ty and  unbelief  in  others,  numbered  among  the 
children  of  God;  but  in  many  he  is  taught  to 
speak  the  praises  of  him  who  gives  strength  to 
the  weak,  stability  to  the  wavering, spirituality  to 
the  carnal,  and  makes  the  soldier  of  Jesus,  to 
whatever  straits  he  may  have  been  reduced,  more 
than  a  conqueror.  Ps.  iv:  1,  7.  "Hear  me  when 
I  call,  O  God  of  my  righteousness ;  thou  hast 
enlarged  me  when  I  was  in  distress;  have  mercy 


133 

upon  me,  and  hoar  my  prayer.     Thou  hast  put 
gladness  in  my  heart,  mora  than  in  the  time  that 
ir  wine   in  "  xJii  i  L 

"My  tears  have  been  my  meat  day  and  night, 
while  they  continually  say  unto  me,  Where  is  thy 
God?     When    I  remember  t!<  3,  I  pour 

out  my  soul  in  me:  for  I  had  gone  with  the  mul- 
titude, I  went  with  them  to  the  house  of  God, 
with  the  voice  of  joy  and  praise,  with  a  multitude 
that  kept  holy  day. — Why  art  thou  cast  down.  O 
my  soul?   and    why  art  thou  disquieted  in  me  ? 
hope  thou  in  God; — for  1  shall  yet  praise  him  for 
the  help  of  his  countenance/'     In  the  preceding 
passage  the  language  of  despondency  is  not  found. 
The  time  of  despondency  is  past,  and  lias  been 
succeeded  by  a  season  of  confidence  and  hope. — 
God  is  praised  for  having  dispelled  the  gloomy 
clouds,  and  shone  forth  upon  his  servant  with  the 
brightness  of  that  light  which  is  diffused  by  his 
gracious  face.      The  seventy-third  Psalm  sup- 
plies us  with  a  very  beautiful  example  for  illustra- 
tion.    The  inspired    writer  had  been,  as  many 
have  been,  severely  tried  by  the  apparent  contra- 
riety of  the  dispensations  of  God's  providence 
toward  the  righteous  and  the  wicked,  to  the  prin- 
ciples of  justice.     He  had  nearly  fallen  into  in- 
fidelity, and  was  ready  to  draw  the  conclusion 
that  sanctification  is  vain,  and  purity  unworthy  of 
cultivation.     He  does  not,  however,  suppose  that 
the  expression  of  his  feelings  while  lie  wavered 
uncertain  whether  he  shall  cast  in  his  lot  among 
the  prosperous  wickvid,  or  adhere  to  the  company 
of  the  poor  and  oppressed  citizens  of  Zion,  would 
form  an  acceptable  song  of  God.     The  unerring 


124 

Spirit  has  never  moved  a  holy  man  to  write  the 
language  of  wavering,  to  be  used  in  the  service 
of  God  by  himself  or  others.  What  else  was  the 
heart  of  Asaph,  what  his  words  during  the  preva- 
lence of  his  temptation,  than  a  heart  disposed  to 
rebellion  against  the  Highest,  words  expressive 
of  condemnation  of  God's  righteous  government. 
But  the  exulting  shout  of  victory,  obtained  thro' 
the  spirit  of  grace,  glorifies  God,  and  the  retro- 
spect of  past  ignorance  and  past  danger,  is  cal- 
culated to  promote  humility,  leads  to  clearer  dis- 
coveries of  the  "sovereign  mercy  of  the  Lord," 
and  calls  forth  every  energy  of  the  man  to  pro- 
claim the  praises  of  him  who  brings  good  out  of 
evil,  and  rescues  from  external  and  internal  ene- 
mies.— And  the  seventy  third  Psalm  is  just  the 
shout  of  triumph,  embracing  the  most  humilia- 
ting confession  of  human  weakness,  the  most  ar- 
dent expression  of  love  to  God,  the  most  unhesi- 
tating proclamation  of  his  goodness,  apart  from 
all  the  creature's  claims;  nay,  contrary  to  the 
creature's  just  desert.  How  correctly  the  lan- 
guage of  strong  feeling  is  presented  in  the  be- 
ginning of  it?  The  abruptness  with  which  tire 
writer  introduces  himself  is  true  to  nature,  and 
at  once  satisfies  the  reader  that  here  there  is  no 
affectation  of  one  feeling,  which  the  soul  does 
not  experience.  "Truly  God  is  good  to  Israel, 
even  to  such  as  are  of  a  pure  heart.  But  as  for 
me,  my  feet  were  almost  gone;  my  steps  had  well 
nigh  slipped.  For  I  was  envious  at  the  foolish, 
when  I  saw  the  prosperity  of  the  wicked." — He 
looks  upon  envy  as  no  little  sin, — he  assimilates 
it  to  the  brink  of  an  awful  precipice  over  which 


Ti- 
to stumble  is  destruction  beyond  remedy.      On 
the  giddy  brink  he  had  stood, and  while  we  Ire 
jination  pict  trembling  with 

•  I  recollection  <  .  _    r  from   which  he 

was  only  saved.  Hiving  described  the  character 
and  situation  of  some  wicked  from  a  view  of 
which  his  envy  had  taken  jts  -.!  ..'re- 

fore  his  people  return  bit] 
cup  are  wrung  out  to  them.     And  they  s 
doth  God  know?  and  is  there   knowledge  in  the 
most  high?     B  retbeungi 

prosper  in  the  world;  they  increase  in  rich 
Verily  I  have  cleansed  my  heart  in  vain,  and  wash- 
ed my  hands  in  innoeency.  For  all  the  day  long 
have  I  been  plagued  and  chastened  even-  morn- 
ing.— When  I  thought  to  know  this,  it  was  too 
painful  for  me,  until  I  went  into  the  sanctuary  of 
God;  then  understood  I  their  end."  lxxvii :  6,  11. 
"I  commune  with  mine  own  heart:  and  my  spirit 
made  diligent  search.  Will  the  Lord  cast  off 
forever?     Doth  his  fail  for  evermore? 

Is  his  mercy  clean  gone  for  ever  ?  And  will  he 
be  favorable  no  more  ?  Hath  God  forgotten  to 
be  gracious?  Hath  he  in  anger  shut  up  his  ten- 
der mercies  ?"  Is  this  not  tt  ge  of  un- 
belief and  of  distrust  ?  -Doth  his  promise  fail 
for  evermore?"  Not  in  the  lips  of  the  inspired 
penman  when  writing; — not  as  constituting  a 
part  of  the  song.  It  is  a  painful  and  humiliating 
review  of  the  unbelieving  weakness  of  past  days, 
over  which  faith  has  triumphed.  For  it  is  im- 
mediately added.  -And  I  said3  y  infirmi- 
ty: but  I  will  remember  the  years  of  the  right 
hand  of  the  Most  High. — I  will  remember  the 
11- 


120 

works  of  the  Lord ;  surely  I  will  remember  thy 
wonders  of  old."  One  more  example  and  I  do 
not  urge  the  induction  farther.  lxxxv.  5-S. 
"Wilt  thou  be  angry  with  us  for  ever?  Wilt  thou 
draw  out  thy  anger  to  all  generations?  Wilt 
thou  not  revive  us  again ;  that  thy  people  may 
rejoice  in  thee?  Shew7  us  thy  mercy,  O  Lord, 
and  grant  us  thy  salvation.  I  will  hear  what  God 
the  Lord  will  speak :  for  he  will  speak  peace  unto 
his  people,  and  to  his  saints;  but  let  them  not 
turn  again  to  folly.  Surely  his  salvation  is  nigh 
them  that  fear  him,  that  glory  may  dwell  in  our 
land/' 

3.  "Patient  in  tribulation."  The  evils  of 
which  we  have  been  speaking,  are  moral  either 
in  their  own  nature,  or  in  their  operation.  As 
they  are  contrary  to  the  fruits  of  faith,  we  do 
not  find  them  introduced,  as  present,  with  the 
worshipper,  in  any  of  the  songs  of  Zion.  The 
evils  which  we  notice  under  the  head  of  tribula- 
tion are  natural,  and  their  presence  implies  noth- 
ing contrary  to  the  most  lively  workings  of  the 
principle  of  Faith.  Where  faith  exists,  "tribu- 
lation worketh  patience,  and  patience  experience, 
and  experience  hope/'  And  if  the  Book  of 
Psalms  embrace  nothing  but  the  effusions  of 
faith,  we  may  expect  to  find  patience  experience, 
and  the  assurance  of  hope  that  never  makes  a- 
shamed,  exemplified  in  the  midst  of  the  sharpest 
outward  -afflictions.  When  we  read,  our  expec- 
tations are  not  disappointed. — The  language 
which  the  Psalms  hold  when  presenting  the  af- 
flicted state  of  God's  people,  is  uniformly  of  the 
following  character.     Ps.  xi.  1.     "In  the  Lord 


181 

put  I  my  trust:  how  say  yc  to  my  soul,  flee  as  a 
bird   to  your  mountain  P     xxv.  17-20.     "The 

troubles  of  my  heart  arc  enlarged:  O  bring  thou 
me  out  of  my  distresses.  Look  upon  mine  af- 
fliction and  my  pain,  and  forgive  all  my  sins. 
Consider  mine  enemies;  for  they  arc  many;  and 
they  hate  me  with  cruel  hatred.  O  keep  my 
soul,  and  deliver  me:  let  me  not  be  ashamed;  for 
I  put  my  trust  in  thee."  Observe  (1)  he  traces 
all  his  afflctions  to  their  proper  source — his  sin, 
and  thus  teaches  us  his  resignation.  "Where- 
fore doth  a  living  man  complain,  a  man  for  the 
punishment  of  his  sins." — (2)  His  faith  is  im- 
plied in  his  importunate  supplication  for  deliv- 
erance from  the  cause  and  the  effect, — sin  and 
sorrow,  and  is  expressed  in  the  argument  by 
which  he  urges  his  petition.  "For  I  put  my 
trust  in  thee."  xliv.  13-17.  "Thou  makest  us  a 
reproach  to  our  neighbors,  a  scorn  and  a  derision 
to  them  that  are  round  about  us.  Thou  makest 
us  a  byword  among  the  heathen,  a  shaking  of  the 
head  among  the  people. — All  this  is  come  upon 
us;  yet  we  have  not  forgotten  thee,  neither  have 
we  dealt  falsely  in  thy  covenant."  cxlii.  2-5. 
"I  poured  out  my  complaint  before  him;  I  shew- 
ed before  him  my  trouble. — When  my  spirit  was 
overwhelmed  within  me,  then  thou  knewest  my 
path.  In  the  way  wherein  I  walked  have  they 
privily  laid  a  snare  for  me.  I  looked  on  my  right 
hand,  and  beheld,  but  there  was  no  man  that 
would  know  me :  refuge  failed  me ;  no  man  cared 
for  my  soul.  I  cried  unto  thee,  O  Lord:  I  said, 
Thou  art  my  refuge  and  my  portion  in  the  land 
of  the  living." 


128 

4.  "Continuing  instant  in  prayer."  The  rea- 
der of  the  Scripture  does  not  need  to  be  taught 
that  the  prayer  of  faith  is  imperatively  required. 
The  man  of  prayer  has  his  instructions  laid  be- 
fore him,  by  Christ  and  his  Apostles,  very  per- 
spicuously. "What  things  soever  ye  desire, 
when  ye  pray,  believe  that  ye  receive  them,  and 
ye  shall  have  them."  "If  any  of  you  lack  wis- 
dom, let  him  ask  of  God,  that  giveth  to  all  men 
liberally  and  upbraideth  not,  and  it  shall  be  given 
him,  But  let  him  ask  in  faith,  nothing  wavering. 
For  he  that  wavereth  is  like  a  wave  of  the  sea 
driven  with  the  wind  and  tossed.  For  let  not 
that  man  think  that  he  shall  receive  any  thing  of 
the  Lord.  Here  both  sides  of  one  great  truth 
are  exhibited : — that  the  prayer  of  faith  is  always 
answered, — that  to  the  prayer  of  unbelief  God 
has  not  given  us  any  reason  to  expect  an  answer, 

The  book  of  Psalms  contains  very  many  pray- 
ers, offered  up  on  various  occasions,  but  they  are 
all  the  prayers  of  faith.  The  man  whose  heart 
closes  with  the  language  of  the  song  which  con- 
tains any  given  petition,  offers  up  that  petition 
in  faith ;  his  prayer  is  founded  upon  a  divine  pro- 
mise, he  prays  according  to  the  will  of  God,  and 
he  is  in  no  danger  of  asking  any  thing  amiss,  to 
be  consumed  upon  his  lusts.  Take  the  following 
specimen  of  prayers  presented  by  them  who  use 
the  songs  of  Zion.  Ps.  ix:  12,  14.  "Have  mer- 
cy upon  me  O  God;  consider  my  trouble  which 
I  suffer  of  them  that  hate  me,  thou  that  I  If  test  me 
up  from  the  gates  of  death :  that  I  may  shew 
forth  all  thy  praise  in  the  gates  of  the  daughter  of 
Zion :  /  will  rejoice  in  thy  salvation"  The  con- 


139 

eluding  clause  assures  us  that  the  suppliant  con- 
fidently anticipates  an  answer,  xiii.  3U43  *•<  'in- 
sider and  hear  me,  O  Lord  my  God:  lighten 
mine  eyes,  lest  I  sleep  the  sleep  of  death;  feet 
mine  enemy  say,  I  have  prevailed  against  him; 
and  those  that  trouble  me  rejoice  when  I  am  mo- 
ved. But  I  have  trusted  in  thy  mercy :  my  heart 
shall  rejoice  in  thy  salvation.'*  xvii.  6.  "I  have 
called  upon  thee,  for  thou  icilt  hear  me,  O  God." 
That  this  is  a  prayer  of  faith  will  be  apprehend- 
ed at  once,  xviii.  3.  "I  will  call  uj)on  the  Lord, 
who  is  worthy  to  be  praised;  so  shall  I  be  saved 
from  mine  enemies."'  xxviii.  1.  "Lntothee  will 
I  cry7, 0  Lord  my  Rock;  be  not  silent  to  me; lest, 
if  thou  be  silent  to  me,  I  become  like  them  that 
go  down  into  the  pit."  The  supplication  extends 
to  the  end  of  the  fifth  verse,  and  in  the  sixth  we 
read,  "Blessed  be  the  Lord, because  he  hath  heard 
the  voice  of  my  supplications."  Is  not  this  a 
form  of  words  most  appropriately  addressed  to 
that  God,  who  promises,  "Before  they  call,  I  will 
answer,  and  while  they  are  yet  speaking  I  will 
hear." 

The  exhibition  of  the  spirit  of  faith  breathing 
in  the  Psalms  might  be  extended,  so  as  to  include 
a  reference  to  every  part  of  the  collection.  More- 
over, in  order  to  demonstrate  their  claim  upon 
the  assemblies  of  Mount  Zion,  it  would  be  no 
unprofitable  exercise  to  contrast  them  with  the 
different  compilations  of  uninspired  Hymns  or 
Songs  presented  to  the  Church  and  unrighteously 
substituted  for  the  Psalms  given  by  inspiration  of 
the  Holy  Ghost.  I  presume  in  all,  with  which  I 
am  acquainted,  there  will  be  found  language  that 


130 

does  not  bespeak  the  exercise  of  faith  in  him  who 
employs  it. — The  Songs  of  Zion  do  not  number 
one  among  them  adapted  to  the  individual  that 
has  not  yet  been  delivered  from  the  slavery  of 
sin,  or  that  has  not  yet  learned  to  mourn  after  a 
godly  sort: — in  one  word  to  the  unbeliever  and 
impenitent.  And  I  have  yet  to  learn  a  song  that 
would  suit  such,  to  sing  which,  and  to  call  it 
praise,  would  not  be  as  grossly  insulting  to  the 
Deity,  as  the  character  of  the  impenitent  and  un- 
believer is  hateful  to  unspotted  purity. 

If  a  clear  and  full  revelation  of  the  Saviour,  in 
his  person,  offices,  and  work,-  if  the  absence  of 
every  thing  purely  national  and  temporary,  if  a 
phraseology  accurately  accommodated  to  the 
church,  independently  of  every  change  through 
which  she  may  pass,  whether  that  change  affect 
her  external  condition,  or  her  internal  organiza- 
tion; if  an  undeviating  expression  of  that  faith, 
without  which  it  is  impossible  to  please  God, 
prove  a  collection  of  songs  suitable  to  christian 
worshippers,  a  doubt  cannot  be  entertained  that 
the  Psalms  of  David  are  recommended  by  their 
adaptation  to  the  spiritual  worship  of  that  God, 
who  is  a  spirit,  and  demands  worship  in  Spirit 
and  in  truth. 

Hear  the  testimony  of  "The  Editor  of  the  Bi- 
ble with  the  notes  of  several  of  the  venerable  re- 
formers," as  recorded  by  H.  Home,  (Int.  iv.  p. 
95.)  True:  human  testimony  can  never  be  ad- 
mitted as  authority  in  the  decision  of  the  ques- 
tion, respecting  the  adaptation  of  the  Psalms  to 
our  times:  but  surely  the  testimony  of  one  un- 
inspired writer,  in  their  favor,  is  quite  as  good  as 


131 

the  testimony  of  another  against  them,  and  for 
that  reason  I  give  place  to  his  words.  -The 
language  in  which  Moses  and  David,  and  Solo- 
mon, Heman  Asaph,  and  Jeduthim  worshipped 
God,  is  applicable  to  Christian  believers.  They 
worship  the  same  God  through  the  same  adora- 
ble Redeemer;  they  gfve  thanks  for  similar  mer- 
nd  mourn  under  similar  trials;  they  are 
looking  for  the  same  blessed  hope  of  their  call- 
in  ir.  even  everlasting  life  and  salvation,  through 
the  prevailing  intercession  of  the  Messiah.'1 

The  united  testimony  of  Gray  and  Bishop 
Home  shall  elose  the  examination  of  the  last 
fact.  (Gray's  Key,  p.  "2*20  )  "The  expressions 
and  descriptions  of  the  Psalms  may  seem  to  some 
persons  to  have  been  appropriate  and  peculiar  to 
the  Jewish  circumstances;  and  David  indeed,  em- 
ploys figures  and  allusions  applicable  to  the  old 
dispensation.  But  as  in  recording  temporal  de- 
liverances and  blessings  vouchsafed  to  the  Jews, 
we  commemorate  spiritual  advantages  thereby 
signified,  we  use  the  Psalms  with  the  greatest 
propriety  in  our  Church.  'We  need'  says  an  ele- 
gant Commentator,  'but  substitute  the  Messiah 
for  David,  the  Gospel  for  the  Law,  and  the  church 
of  Christ  for  the  church  of  Israel :  we  need  but 
consider  the  ceremonies  and  sacrifices  of  the 
-  the  emblems  of  spiritual  service,  of  which 
every  part  hath  its  correspondent  figure;  and  we 
appropriate  the  Psalms  to  our  own  uses  as  the 
noblest  treasure  of  inspired  wisdom.' " 

Without  multiplying  testimonies,  which  the 
great  and  the  good  have  given,  to  the  unrivalled 
beauties  of  the  songs  of  Zion,  and  their  adapta- 


132 

t:.on  to  the  state  of  believers  even  in  this  age,  we 
shall  hasten  to  a 

CONCLUSION. 

The  subject,  which  has  been  discussed  in  the 
preceding  pages,  is  not  more  important  in  itself 
than  on  account  of  its  connections  with  a  variety 
of  high  theological  questions.  The  more  care- 
fully it  is  investigated,  the  more  will  Christians 
be  persuaded  that  the  decision  to  which  they  may 
come  deeply  involves  the  interests  of  truth  in 
general,  and  must  give  a  tinge  to  almost  their 
whole  religious  system.  1  am  well  aware  that 
many  do  not  at  present  fully  apprehend  its  bear- 
ing upon  the  cause  of  revealed  religion,  and  the 
aspect  of  the  church  of  Christ  in  the  world  but 
seem  to  consider  it  an  isolated  object  of  thought. 
But  the  effect  of  an  erroneous  decision  upon  the 
part  of  the  disciples  of  Jesus,  will  not  fail  to 
follow,  though  they  do  not  know  the  cause,  nor 
comprehend  its  operation.  There  is  such  an  en- 
tire oneness  in  the  doctrines  of  the  gospel,  that 
adherence  to  one  error  necessarily  involves  an 
inconsistency,  to  escape  which,  when  perceived, 
must  lead  to  a  renunciation  of  the  error,  or,  what 
not  less  frequently  happens,  the  adoption  of  q- 
thers  to  protect  one.  There  is  such  an  intimate 
connection  of  all  ordinances  with  those  doctrines, 
that  a  reciprocal  action  between  religious  opinions 
and  the  observance  of  religions  institutions  is 
constant.  A  corruption  of  the  doctrine  of  Christ 
must  lead  to  a  corruption  of  divine  institutions, 
and  a  departure  from  the  simplicity  of  divine 
prescript   is  necessarily  followed  by  a  laxity  of 


principle,  if  not  an  unmasked  renunciation  ol'tlie 
form  of  sound  words.     Xot  ■  few  are  of  opinion, 

ili  it  ifa  i  (  Sects  of  the  abandonment  of  an  inspir- 
ed collection  of  Songs,  and  the  substitution  of 
expository  compositions  are  already  visible  and 
demonstrable.  I  am  not  so  minutely  acquainted 
with  the  history  of  the  introduction  of  uninspir- 
ed songs,  in  connection  with  the  state  of  religion 
in  those  Churches  where  they  are  used,  as  to  risk 
an  opinion  upon  this  point:  but  when  we  com- 
pare the  present  condition  of  Presbyterian  and 
Congregational  Churches,  which  stedfastly  ad- 
here to  the  Psalms  of  David,  with  that  of  those 
in  which  they  have  been  set  aside,  there  does 
not  appear  a  superiority  in  the  latter  sufficient  to 
create  a  presumption  in  favor  of  the  purifying 
and  peaceful  tendency  of  the  introduction  of 
modern,  and,  as  some  suppose,  more  evangelical 
PsJms. 

In  the  examination  of  the  question,  Whether 
it  be  consistent  with  the  revealed  will  of  God, 
whether  it  be  required  of  us  strictly  to  adhere  to 
the  Bible  Psalms  free  from  a  consciousness  of 
any  motive,  private,  selfish,  or  unworthy  of  a 
minister  of  Jesus,  I  have  not  sought  to  enlist  in 
nn  favor  the  prejudices  of  those  who  are  partial 
to  their  introduction  or  continuance,  and  have 
studiously  avoided  uncalled  for  remarks  calcula- 
ted to  wound  the  feelings  of  professors  who  have 
been  accustomed  to  the  use  of  uninspired  Songs 
in  the  Church.  The  reason  is,  that  of  the  litter 
there  may  be  many  who  have  never  had  their  at- 
tention particularly  directed  to  tlu  subject  of 
Psalmody,  never  have  heard  a  doubt  suggested 
12 


134 

of  the  propriety  of  laying  aside  inspired  Psalms, 
in  favor  of  others  which  they  had  been  accustom- 
ed to  hear  invariably  represented  as  more  suita- 
ble to  the  New  Testament  dispensation,  and 
could  not,  with  propriety,  be  addressed  in  com- 
mon with  men,  who,  having  every  advantage  and 
excitement  to  the  inquiry,  carelessly  turn  their 
eyes  from  viewing  it,  rudely  spurn  the  subject 
when  brought  before  them,  or,  in  a  pride  of  their 
own  sufficiency,  pour  contempt  upon  every  argu- 
ment which  is  directed  against  their  own  opinions 
and  practices:  and  on  the  other  hand  there  may 
be  multitudes  adhering  to  scriptural  forms  from 
no  better  principle  than  others  cleave  to  those 
which  are  unwarranted  and  anti-scriptural.  The 
form  of  godliness  does  not  imply  the  power. 
Those,  therefore,  who  act  upon  the  principle, 
which  it  is  the  object  of  the  preceding  pages  to 
defend,  should  beware  lest  their  osvn  practice 
stand  in  the  wisdom  of  man  and  not  in  the  pow- 
er of  God:  for  if  they  adhere  to  scriptural  doc- 
trines and  institutions  merely  because  they  have 
been  habituated  to  them  from  infancy,  or  have 
heard  them  set  forth  by  ministers  and  parents, 
though  not  in  the  same  degree,  they  are  as  truly 
the  followers  of  men,  as  he  is,  who  is  in  principle 
erroneous,  and  in  practice,  guided  by  another 
law  than  Christ's. 

The  use  of  David's  Psalms  in  the  churches  of 
Christ  is  no  innovation.  The  deviation  from 
them  is  the  real  innovation,  has  been  introduced 
with  culpable  haste,  and,  it  is  to  be  feared,  with- 
out a  due  examination  of  their  high  claims. 
Till  the  unbending  integrity,  the  painful  and  per- 


135 

severing  investigation  of  all  questions  which  in- 
terested the  lover.-  of  scriptural  truth,  the  un- 
compromising adherence  to  sound  doctrine,  and 
the  stern  opposition  to  every  error,  to  every  er- 
rorist  in  the  defence  of  his  unholy  principles, 
(called  of  late  bigotry  and  iUibcralify.)  which 
characterised  the  champions  of  the  Reformation, 
had  passed  away,  and  been  replaced  by  that  spu- 
rious and  misnamed  Charity,  which  would  pro- 
hibit the  necessary  distinction  between  truth  and 
error  to  be  marked,  which  would  pronounce  the 
man  proud,  self-righteous  and  illiberal  who  dares 
to  say  the  principles  which  are  opposed  to  his  pro- 
fession are  false  and  dangerous,  in  other  words, 
say  that  he  cannot  belie\;e  both  sides  of  a  contra- 
diction, would  identify  a  professor  and  his  opin- 
ions and  proclaim  the  enemy  of  his  opinion  his 
personal  foe,  there  was  no  attempt  to  displace  the 
inspired  Psalms,  there  was  none  to  prove  them 
unholy  and  unchristian.  The  Reformers  never 
thought  of  looking  for  their  Hymns  but  to  the 
Psalter.  It  was  Luther's  "little  book  of  all 
saints,  in  which  every  man,  in  whatever  situation 
he  may  be  placed,  shall  find  Psalms  and  senti- 
ments, which  shall  apply  to  his  case,  and  be  the 
same  to  him,  as  if  they  were,  for  his  own  sake 
alone,  so  expressed,  that  he  could  not  express 
them  himself,  nor  find,  nor  even  wish  them  bet- 
ter than  they  are." 

Nor  is  the  use  of  the  Psalms  of  David  con- 
fined to  a  few  inconsiderable  and  illiterate  indi- 
viduals even  now.  Though  the  pretext,  in  some 
quarters,  for  their  discontinuance  has  been  the 
roughness  and  inelegance  of  the  vetsion  which 


136 

is  in  the  hands  of  Presbyterians  in  particular,  few 
will  have  the  boldness  to  assert  that  those  who 
have  urged  that  pretext  are  more  distinguished 
for  a  refined  taste  than  the  many  from  whom  they 
have  dissented :  and  certainly  they  have  never  at- 
tempted to  supply  us  with  a  better.  Perhaps 
the  attempt  would  only  expose  their  own  folly, 
if  they  did  not  discover  in  time  to  save  their 
blushes,  the  correctness  of  BoswelPs  opinion, 
that  <;it  is  in  vain  to  look  for  a  better."  I  re- 
joice that  the  cause,  for  which  I  am  an  humble 
advocate,  is  above  the  stigma,  that  it  is  the  cause 
either  of  a  party,  or  of  the  ignorant  and  super- 
stitious. It  is  the  cause  of  Presbyterians,  in  eve- 
ry part  of  the  British  empire,  with  a  very  few 
exceptions,  and  these  not  likely  to  give  a  tone  to 
public  sentiment,  or  to  exert  a  very  extensive  in- 
fluence in  directing  public  practice.  It  is  the 
cause  of  the  Church  of  England.  Upon  the 
subject  of  the  Psalms  Episcopalians  and  Pres- 
byterians are,  in  principle,  perfectly  agreed.  They 
differ  merely  in  this,  that  they  use  different  ver- 
sions. And  it  will  be  seen  in  the  Appendix, 
that  one  of  her  greatest  ornaments  did  not  highly 
esteem  the  version  used  in  the  Church  of  En- 
gland. Romaine  likewise  whose  praises  are  de- 
servedly beyond  the  limits  of  Episcopacy,  tells 
us  that  he  occasionally  used  the  Scotch  version, 
"when  it  appeared  to  him  better  expressed  than 
the  English,  that  he  considered  it  nearer  to  the 
original  than  any  other,  and  that,  in  it,  is  every 
thing  great,  and  noble  and  divine,  although  not  in 
J)r.  Watts'  way  or  style." 

Many  saem  to  think  the  subject  of  the  Psalms 


13? 

to  be  used  by  the  assemblies  of  Mount  Zion,  of 
little  moment,  that  it  is  a  matter  of  indifference 
whether,  for  instance,  we  use  Rouse's  version, 
or  Watts*  imitation,  and  therefore  put  the  ques- 
tion aside  as  unprofitable  and  vain.  One  thing 
they  shall  find  vain  indeed;  to  attempt  to  evade 
the  inquiry  into  the  claims  of  Zion's  Songs.  It 
may  be  postponed,  but  it  cannot  be  evaded.  Ul- 
timately it  must  come  forward,  it  will  press  itself, 
with  resistless  force  into  notice:  and  God  is  ne- 
ver without  the  means  of  directing  universal  at- 
tention to  one  point.  The  world  has  frequently 
been  surprised  to  rind  the  minds  of  Christians,  in 
the  most  widely  divided  countries,  called  almost 
simultaneously  into  exercise  respecting  subjects 
that  had  very  partial  notice  before.  It  is  unne- 
cessary to  enumerate  instances  with  which  all 
are  familiar. 

The  divisions  which  have  obtained,  and  at  pre- 
sent exist  in  the  Church,  upon  doctrinal  and 
practical  questions,  are,  it  must  be  admitted,  at 
variance  with  the  spirit  of  Christianity,  and  had 
they  not  been  predicted,  and  the  cause  to  which 
they  are  to  be  ascribed,  been  pointed  out,  must 
have  excited  astonishment,  since  all  are  ready  to 
appeal  to  one  correct  and  consistent  word.  The 
contemplation  of  them  is  a  source  of  anguish  to 
every  mind  which  unites  piety  and  sensibility. 
A  desire  to  see  them  terminated,  and  a  union  of 
all  the  disciples  of  Christ  effected,  upon  princi- 
ples that  promise  stability  to  the  pacification,  will 
consequently  put  the  friends  of  trutli  and  peace 
upon  the  investigation  of  the  causes  which  con- 
spire to  perpetuate  discord  among  brethren.  And 
12* 


138 

surely  if  one  practice  be  discovered,  which  is  cal- 
culated to  prevent  the  "unity  of  the  spirit  in  the 
bonds  of  peace"  they  will  not  hesitate  for  a  mo- 
ment  witlrregard  to  the  course  they  are  to  pursue. 
The  practice  which  produces  or  promotes  division 
cannot  be  scriptural.  That  is  obvious.  Such  is 
the  use  of  the  supposed  liberty  of  Christians  to 
compose  Hymns  for  themselves  or  others  in  the 
worship  of  God.  The  use  of  that  supposed  liber- 
ty will  not  merely  prove  the  occasion  but  the 
cause  of  the  perpetuity  of  division.  So  long  as 
parties  hold  different  opinions,  it  would  be  vain 
to  expect  that  the  Hymn-Books  composed  by 
conflicting  partisans  should  not  partake  of  the  op- 
position of  their  authors,  unless  they  should  pur- 
posely employ  equivocal  language,  or,  as  one  has 
chosen  to  express  the  same  thing, "  expressions" 
which  "may  savour  of  an  opinion  different  from 
the  readers"  but  "are  capable  of  an  extensive 
sense,  and  may  be  used  with  a  charitable  latitude." 
So  long  then  as  different  parties  persevere  in  the 
use  of  their  respective  collections  of  songs,  exhi- 
biting their  peculiar  and  distinguishing  opinions, 
and  opposed  one  to  another,  unity  is  impossible, 
union  can  never  be  carried  into  effect.  Conflict- 
ing Hymn-Books  imply  existing  division,  and 
must  form  a  wall  of  partition  which  cannot  be 
passed,  which  must  be  taken  out  of  the  way. 
But  who  shall  yield  to  the  other?  It  is  not  to  be 
hoped  that  one  shall  yield  to  another.  It  is  not 
desired.  What  course  is  more  likely  to  present 
itself  as  practicable?  Remove  from  the  sanctu- 
ary every  uninspired  collection,  call  it  Psalms, 
Hymns,  what  you  will:   and  let  all  parties  take 


131) 

up  that  from  which  none  can  dissent — the  Psalms 
of  David.  A  desire  of  union  and  concord  must 
bring  the  claims  of  the  Book  of  Psalms  before 
the  church :  and  upon  the  altar  of  union  and  peace, 
it  is  most  plain,  every  uninspired  collection  of 
songs,  as  to  their  use  in  the  house  of  God,  must 
be  offered  a  sacrifice. 

But  have  we  any  reason  to  hope  for  that  one- 
ness of  opinion,  which  would  peremptorily  de- 
mand what  many  should  think  so  expensive  a  sa- 
crifice? The  desire  of  union  may  bring  forward 
a  new  subject  of  discussion,  perhaps  of  division 
to  no  purpose.  Shall  that  desire  be  gratified? 
The  ultimate  union  of  Christians  is  quite  as  cer- 
tain as  it  is  desirable.  God  has  promised  it,  and 
it  shall  come  to  pass.  He  will  carry  forward  his 
own  work,  and  though  hand  be  pledged  in  hand 
to  keep  them  up,  he  will  remove  the  barriers  out 
of  the  way.  He  will  constrain  the  people  to 
hearken  to  the  voice  of  him,  who  desires  unity  in 
the  body  of  Christ,  and  to  break  down  every  wall 
of  separation.  There  is  an  old  prediction  which 
has  not  yet  been  fulfilled ;  and  which  speaks  with 
power  in  relation  to  this  matter.  i;  Thy  watch- 
men shall  lift  up  the  voice;  with  the  voice  toge- 
ther shall  they  sing:  for  they  shall  see  eye  to  eye, 
when  the  Lord  bring  again  Zion.'1  tt  With  the 
voice  together  shall  they  sing."  Then  they  shall 
use  the  same  song.  There  shall  not  exist  Psalms, 
and  Hymns,  and  Spiritual  Songs,  expressive  of 
conflicting  sentiments.  "They  shall  see  eye  to 
eye."  Then  they  shall  be  united  in  their  views 
and  speak  the  same  thing.  It  is  deserving  of 
very  particular  notice  that  the  unity  which  is  pre- 


140 

dieted  is  pointed  out  as  the  cause  why  they  shall 
sing  together.  "Together  shall  they  sing,  for 
they  shall  see  eye  to  eye." 

But  some  will  say,  the  Songs  in  the  use  of  which 
they  shall  unite  may  not  be  the  Psalms  of  David. 
Let  them  prove  that  they  shall  not.  And  in  the 
mean  time,  till  another  book  shall  have  been  pro- 
duced, by  an  inspired,  or  uninspired  hand,  or  by 
the  collective  wisdom  of  brighter  days,  in  use  of 
which  all  shall  agree,  let  us  meet  together  in  the 
use  of  the  only  one,  the  infallible  correctness  of 
which  all  must  admit,  that  at  present  exists ;  lest, 
while  we  are  stickling  for  a  doubtful  liberty,  plea- 
sing ourselves  with  the  external  beauties,  the 
graceful  movement  and  enchanting  voice  of  the 
uninspired  poet,  we  be  found  the  enemies  of  peace 
in  the  Church  and  haply  fighting  against  God, 

"Arise,  O  God,  plead  thine  own  cause." 


ANCIENT  HISTORY  OF  PSALMODY. 


The  preceding  pages  have  fully  shewn  tint 
Scripture  Psalms  are  alone  warranted  by  Scrip- 
ture, to  be  used  in  the  churches.  We  subjoin 
these  few  remarks  to  shew  what  was  the  opinions 
of  our  orthodox  fathers  upon  this  important  sub- 
ject. But  as  heresy  was  prevalent  in  the  Church, 
even  in  the  days  of  the  Apostles,  we  cannot  lay 
down  their  opinions  as  infallible.  Scripture 
should  be  our  onlv  guide  in  all  religious  contro- 
versies,  yet  it  may  not  be  amiss  to  examine  the 
opinions  of  orthodox  divines,  who  had  a  better 
opportunity  of  knowing  what  was  the  apostolic 
practice  than  we  have  at  this  day.  Judging  from 
the  infallible  rule,  viz.  Scripture,  we  have  as  clear 
light  as  they,  but  as  they  had  the  advantage  of 
time,  we  are  willing  to  examine  their  practice. 
In  doing  this,  we  shall  mention  but  a  very  few 
examples,  but  these  will  be  of  the  best  authority; 
and  we  will  consider  some  of  the  grounds  upon 
which  the  advocates  of  human  compositions, 
build  their  arguments.  Let  us  then  see  for  whom 
their  practice  weighs.  The  advocates  of  unin- 
spired Psalmody,  urge,  as  proof,  the  letter  writ- 


142 

ten  by  Pliny  to  the  Emperor  Trajan,  in  which, 
among  other  things,  it  is  stated,  that  the  Chris- 
tians assembled  on  a  certain  day,  "sung  a  hymn 
to  Christ  as  God.*'  Bat  had  they  sung  the  45th 
Psalm,  they  must  literally  have  addressed  Christ 
as  God.  Compare  Psalm  45th,  verses  1-9,  with 
Heb.  i.  S  and  9,  and  this  will  be  evident.  The 
only  ground  of  quibble  here,  is  on  the  term  hymn, 
the  usual  version  of  carmen,  which  is  the  word 
used  by  Pliny.  But  every  novice  in  the  Latin 
language  knows  that  carmen  is  a  wrord  of  general 
signification,  applicable  to  any  poetic,  and  even 
prosaic  composition. 

Pliny  further  says,  that  the  Christians  sung  or 
rehearsed  (dicere)  a  poetic  composition  to  Christ 
as  God;  hence  some  infer,  that  this  could  not 
mean  Scripture  songs.  Such  reasoning  is  mere 
cavilling.  Had  they  sung  the  45th,  47th,  68th, 
89th,  102d  110th,  148th,  and  a  number  of  other 
Psalms,  they  would  have  sung  songs  or  hymns 
to  Christ  as  to  God.  The  Christians  of  that  age 
were  not  ignorant  of  this.  Ire/iceus,  who  was  in- 
structed by  a  disciple  of  the  Apostle  John,  in  pro- 
ving the  deitv  of  Jesus  Christ,  urged  the  testimo- 
ny of  the  45th  Psalm,  (Milners  Ch.  His.)  Be- 
sides the  facts  related  by  Pliny,  he  learnt,  not 
from  an  examination  of  their  Psalm  Book,  but 
from  apostate  Christians  upon  their  examination 
at  his  bar.  These  knowing  that  the  Christians 
were  peisecutcd  because  they  persisted  in  wor- 
shipping Christ  as  God,  would  be  very  likely  to 
state  at  his  bar,  what  would  be  most  likely  to 
please  the  persecutors  and  save  themselves. 
They  knew  that  the  Christians  understood  these 


143 

Psalms  as  relating  to  Christ,  therefore  they  would 
be  likely  to  mention  this  circumstance.  Pliny, 
of  himself,  knew  en  one  col- 

lection of  psalms  and  anotli  r.  11  ■  was  a  heathen 
man.  and  all  he  knew  he  had  learnt  from  the  lips 
of  others,  i  i.y  see  whence  he 

lis  express 
We  will  next  consider  the  deductions  of  Bas- 
_  from  Ttrtuilian.  which  are  brought  forward 
as  arguments  for  human  compositions;  they  are 
.  that  it  was  the  practice,  in  certain  compa- 
nies, for  individuals  to  be  called  forth  in  the 
midst  of  them,  to  praise  God  in  songs,  either 
from  the  Scriptures,  or  of  their  own  composi- 
tions. We  must  here  notice,  that  Tertullian  is 
not  speaking  of  the  ordinary  united  singing  in 
the  Church:  but  of  a  particular  practice,  in  some 
places,  attended  to  by  individuals.  Quisque 
prorocatur  in  medium.  As  Tertullian  has  not 
stated,  so  neither  have  we  any  ground  to  believe, 
that  these  meetings  were  for  public  worship,  but 
merely  the  practice  of  individuals,  in  meetings 
for  social  entertainment.  It  therefore  proves 
nothing. 

Their  next  proof  is  from  Origcn.  a  contem- 
porary of  Tertullian,  who  writes  thus,  in  his  ex- 
on  to  the  people:  uTc  strive  by  their 
'Sidnis.  In/  tin  ir  spiritual  son<s*. 
that  thty  might  obtain  the  victory  through  our 
Lord  Jesus  Christ?  Origen.  evidently  alludes 
to  the  Apostolic  language.  Coll.  3.  16.  And 
here,  we  think,  it  is  not  too  much,  to  demand  of 
our  friends,  who  argue  thus,  to  give  some  proof 
of  the  existence  and  public  use  in  the  Church, 


144 

in  the  age  of  the  Apostles,  of  such  hymns  as 
they  contend  for.  We  think,  it  has  been  pre- 
viously shewn,  that  none  such  existed  at  that 
time.  And  we  also  see,  that  the  ancients  fre- 
quently used  the  term  hymn  to  signify  David's 
Psalms,  as  will  he  more  fully  shewn  hereafter. 

We  shall  now  proceed  to  consider,  more  fully, 
the  practice  of  the  Fathers,  during  the  first  five 
centuries,  giving  their  own  language,  as  proof  of 
their  sentiments.  We  shall  also  notice  the  ob- 
jections or  deductions  drawn,  from  their  expres- 
sions, by  the  friends  of  modern  Psalmody. 

Of  the  practice  in  the  Apostolic  age,  there 
can  be  little  doubt.  Christ,  frequently,  appeal- 
ed to  the  Book  of  Psalms,  in  proof  of  his  glory. 
Hence,  it  is  reasonable  to  conclude,  that  he  and 
his  Apostles  sung  the  Hillel,  (from  the  113th  to 
the  118th  Psalms  inclusive,)  before  they  went 
out  to  the  Mount  of  Olives.  The  Jews  sung 
this  Hillel  at  the  celebration  of  the  Passover; 
and  as  the  proselytes,  from  the  house  of  Israel, 
formed  the  nucleus  of  every  church;  they  being 
very  tenacious  of  their  sacred  writings;  it  is  not 
probable  that  they  would  have  been  excluded 
from  divine  worship,  without  convulsing  the 
Church.  The  freqnent  appeals  of  the  Apostles 
to  these  sacred  hymns,  in  exhibition  of  Christ's 
character,  too  deeply  impressed  his  church,  to 
permit  any  dispute  on  this  point.  It  was  not 
then  known,  that  their  use  "flattened  devotion — 
made  worship  dull — darkened  the  views  of  God 
the  Saviour,  and  tended  to  make  heresy  triumph- 
ant.'" No,  the  Book  of  Psalms  was  then  under- 
stood, and  its  power  felt  by  the  church.      How 


145 

could  they  be  induced  to  regret  their  holy  songs, 
when  they  heard  Christ  himself  use  thorn,  and 
that  too  in  midst  of  his  agony  on  the  cross,  as 
we  see  in  the  beginning  of  the  22nd  Psalm? 
Was  this  speaking  of  Christ  to  come?  Was 
this  not  suitable  to  New  Testament  times?  It 
speaks  volumes.  The  Son  of  God,  who  was 
God  himself  and  head  of  his  church,  would  not 
use  other  words  in  this  trying  moment,  than  those 
he  had  given  to  his  church,  to  sing  his  praises. 
They  were  not  old  and  flat  to  Him.  No,  blessed 
be  God,  He  is  the  same  yesterday,  to-day,  and 
forever,  and  the  songs  that  praised  Him  then, 
will  praise  him  forever.  From  every  considera- 
tion we  must  conclude  that  Scripture  Psalms 
were  exclusively  used  in  the  Apostolic  age. 

With  the  first  century,  the  last  of  the  Apostles 
died.  The  church,  in  the  second  age,  was  less 
pure  than  in  the  former.  But  whatever  was  the 
Apostolic  practice,  was  most  likely  to  be  the 
practice  of  the  orthodox  divines,  in  the  period 
of  which  we  speak.  Pliny's  letter,  assures  us, 
that  Psalmody  was  a  part  of  stated  public  wor- 
ship. Irenmis,  after  the  example  of  Paul,  de- 
fended the  divinity  of  Christ,  by  the  45th  Psalm. 
Tertullian  intimates,  that  Psalmody  was  a  part 
of  the  ordinary  worship  of  the  church,  in  his 
day.  He  expressly  mentions  the  fact,  that  in 
the  African  church,  the  133rd  Psalm  was  uni- 
formly used  at  the  administration  of  the  Lord's 
Supper.  Nor  does  he  compliment  those  who 
used  it,  only  on  that  occasion.  "Ye  know 
not  to  sing  this  Psalm,  except  when  ye  sup  with 
many.""  He  being  then  a  Montanist,  blames 
13 


146 

this  church  for  singing  this  Psalm,  only  on  that 
ion,  adding.  uYe  know  to  weep  on- 
ly with  those  who  weep,  and  rejoice  with  those 
who  rejoice;"  and  he  praises  the  Montanisis  for 
using  this  Psalm  frequently,  or  as  his  words  are, 
"on  different  occasions.''  Plain  as  this  expres- 
s:on  is,  some  have  taken  hold  of  his  censure  of 
the  African  church,  and  infer  from  it,  that  no 
other  Psalms  were  used  either  on  a  solemn  or 
more  common  occasion.  This  is  indeed  a  ridi- 
culous sophistry  and  childish  conclusion.  It  is, 
and  has  been  the  custom  to  use  particular  Psalms 
on  these  solemn  occasions.  According  to  their 
mode  of  reasoning,  were  this  fact  mentioned, 
we  should  conclude  that  they  used  none  others, 
at  any  time.  Or  should  it  be  mentioned  that  a 
church  sung  a  certain  Psalm  on  a  certain  day, 
we  should  conclude  that  no  singing  was  used  at 
anj  other  time.  By  this  way  of  reasoning  we 
could  prove  any  thing,  even  absurdities.  And  as 
Tertullian  makes  no  mention  of  other  than 
ipture  Psalms  being  used,  to  assert  that  there 
were  others,  is  not  to  act  the  part  of  an  enlight- 
ened instructer,  much  less  of  a  pious  disciple  of 
Christ.  Thej  who  reason  thus,  follow  the  exam- 
ple of  those  who  say,  that  whatever  is  not  ex- 
pressly  prohibited  in  the  Bible,  by  name,  is  law- 
ful. Theatres  are  no  where  expressly  denoun- 
ced in  the  Bible,  therefore  they  are  lawful.  What 
grand,  philosophical  reasoning!  Such  reasoners 
would  stand  highin  the  schools  of  Popery. 

We  come  now  to  the  third  century.  The 
atate  of  the  church  in  this,  was  not  better  than 
in  the  preceding  age.  The  testimony  of  history 
furnishes  little  light  on  the  practice  of  this  age, 


1 1; 

08  it  respects  Psalmody.  Ircna  i.-.  T-  rtulliao 
md  others,  of  the  last  century,  nourished  in  the 
beginning  of  this.  The  practice  of  the  last 
century,  was  the  practice  of  this. 

Of  the  practice  of  the  fourth  century  we  know 
more.  Its  writers  were  more  numerous  and 
more  reputable,  than  those  of  the  third.  Ji 
of  Palestine,  "whose  learned  and  zealous  1 
will  hand  down,"  says  Mosheim,  "his  name  with 
honor  to  the  latest  posterity,"'  informs  us,  that 
the  31st  and  45th  Psalms  were  sung  at  the  ad- 
ministration of  the  Lord's  suppor,  as  was  the 
133rd  Psalm  in  the  second  century  according  to 
Tertullian.  In  this  Jerome  is  supported  by  Cy- 
ril, of  Jerusalem,  his  contemporary. 

Augustine,  who  in  talent  and  piety,  was  not 
surpassed  by  any  in  his  age,  testifies  to  the  use  of 
the  Book  of  Psalms  in  the  songs  of  the  church. 
It  was  used  by  himself  in  his  own  church;  and,  as 
a  thing  in  course,  on  one  occasion  he  mentions 
the  singing  of  the  65th  Psalm,  (Sermon  10th.) 
The  high  estimation  in  which  he  held  these  songs, 
appears  from  his  'Confessions.''  "I  read." 
he,  "with  pleasure  the  Psalms  of  David;  the 
hymns  and  songs  of  thy  church  moved  my  soul 
intensely;  thy  truth  was  distilled  by  them  into 
my  heart;  the  flame  of  piety  was  kindled,  and 
rs  flowed  for  joy."  (Confess,  book  Oth.) 
These  hymns  and  songs,  as  appears  from  this 
book,  were  none  other  thin  the  Book  of  P 
He  relates  now  what  took  place  at  Milan,  under 
the  ministry  of  Ambrose,  where  he  says,  "This 
practice  of  singing  had  been  of  no  long  standing. 
It  began  about  the  year  when  Justina  persecuted 


148 

Ambrose."  (Milner's  Ch.  His.)  From  this  ex 
pression,  Mosheim,  with  other  modems,  has  fallen 
into  a  mistake,  supposing  that,  because  David's 
Psalms  were  at  this  time  introduced  into  the  West- 
ern Churches,  other  Psalms  or  Hymns  had  been 
previously  used.  But  from  all  that  can  be  learned, 
no  Psalmody  existed  in  the  Western  Churches 
previous  to  this  time.  Ambrose  had  used  David's 
Psalms  in  his  own  church,  and  being  persecuted, 
now  introduced  them  into  the  Western  churches. 
But  even  had  it  been  stated,  that  other  hymns 
were  used  by  the  western  churches,  it  would 
prove  nothing,  unless  the  character  of  those  who 
used  them  be  also  shewn.  For  it  is  granted, 
that  human  compositions  were  at  this  time  used, 
but  only  in  the  heterodox  churches.  We  have 
shewn  that  Augustine  and  Ambrose  both  used 
Scripture  Psalms  long  before  this,  as  appears 
from  that  book  of  confessions  quoted,  and  that 
they  and  the  orthodox  divines  approved  of  none 
others,  will  appear  from  their  acts.  In  the  de- 
cree of  the  council  of  Laodicea,  held  about  the 
year  364,  the  following  was  an" act:  In  Canon 
59th,  it  is  decreed,  that  no  Psalms  that  are  the 
composures  of  private  persons,  should  be  sung 
in  churches,  nor  any  books  read  that  are  not 
canonical.  Here  they  oppose  the  Psalms  to 
canonical  writings,  to  shew  that  they  considered 
human  compositions  and  books,  not  canonical, 
of  the  same  stamp.  Again,  when  Augustine 
speaks  of  the  effects  of  sacred  music,  he  owns, 
"that  the  infirmity  of  nature  may  be  assisted  in 
devotion  by  Psalmody — When  I  remember  my 
rear?  of  affection  at  mv  conversion  under  the 


149 

melody  of  thy  church,  with  which  I  am  still  af- 
fected, I  acknowledge  the  utility  of  the  custom." 
These  Psalms  he  defended  against  revilers. 
"One  Hillary,"  says  he,  "took  every  opportunity 
of  loading  with  malicious  censure  the  custom, — 
that  hymns  from  the  Book  of  Psalms  should  be 
sung  at  the  altar.  In  obedience  to  the  com- 
mand of  my  brethren,  I  answered  him."  "The 
Donatists  too,"  a  fiery  sect  of  enthusiasts,  "re- 
proached the  orthodox,"  as  the  same  venerable 
Father  tells  us,  "because  they  sung,  with  sobrie- 
ty, the  divine  songs  of  the  prophets,  while  they 
(the  Donatists)  inflamed  their  minds  with  the 
poetic  effusions  of  human  genius."  His  esti- 
mate of  this  book  may  be  learned  from  the  fact, 
that  in  his  last  sickness,  he  had  David's  peniten- 
tial Psalms  inscribed  upon  the  wall  of  his  cham- 
ber, (Milners  Ch.  His.)  Athanasius,  of  Alex- 
andria, the  suffering  witness  of  orthodoxy,  used 
David's  Psalms  in  his  church.  For  this  we  have 
also  the  testimony  of  Augustine.  When  speak- 
ing of  the  abuse  of  sacred  music,  he  adds, "  some- 
times I  could  wish  all  the  melody  of  David's 
Psalms  were  removed  from  my  ears  and  those  of 
the  church;  and  think  it  safer  to  imitate  the  plan 
of  Athanasius,  bishop  of  Alexandria,  who  directed 
a  method  of  repeating  the  Psalms  more  resemb- 
ling pronunciation  than  music."  That  Ambrose 
used  the  Book  of  Psalms,  is  proven  by  the  same 
testimony.  (x\ugustine  was  himself,  for  a  time, 
a  member  of  the  Church  in  Milan.)  Thence  it 
spread  into  all  the  churches  of  the  west.  "The 
people,"  says  the  historian,  "were  much  delight- 
ed, their  zeal  for  the  doctrine  of  the  Trinity  in- 
13* 


150 

flamed,"  &c.  The  universality  of  the  practice 
is  evinced  by  the  testimony  of  Jerome,  already 
mentioned.  "  You  could  not,"  he  says,  "go  in- 
to the  fields,  but  you  might  hear  the  ploughman 
at  his  hallelujahs,  and  the  vine-dresser  chanting 
the  Psalms  of  David."  The  testimony  of  Chry- 
sostom,  the  eloquent  patriarch  of  Constantinople, 
who  flourished  in  this  age,  is  full  in  point.  He 
ranked  high  among  the  orthodox  divines  of  his 
day.  "All  Christians,"  says  this  first  of  sacred 
orators,  "employ  themselves  in  David's  Psalms, 
more  frequently  than  in  any  other  part  of  the  Old 
or  New  Testament.  The  grace  of  the  Holy  Ghost 
has  so  ordered  it,  that  they  should  be  sung  and 
recited  night  and  day.  In  the  church's  vigils, 
the  first,  the  midst,  the  last,  are  David's  Psalms. 
In  the  morning,  David's  Psalms  are  sought  for, 
and  David  is  the  first,  the  midst  and  the  last. 
At  funeral  solemnities  the  first,  the  midst,  the  last, 
is  David.  Many,  who  know  not  a  letter,  can  say 
David?  s  Psalms  by  heart.  In  private  houses, 
where  the  virgins  spin, — in  the  monasteries, — in 
the  deserts,  where  men  converse  with  God, — the 
first,  the  midst,  and  the  last,  is  David.  In  the 
night,  when  men  are  asleep,  he  wakes  them  up  to 
sing ;  and  collecting  the  servants  of  God  into  an- 
gelic troops,  turns  earth  into  heaven,  and  of  men 
makes  angels,  chanting  David's  Psalms."  How 
different  are  the  sentiments  of  this  pious  father, 
from  those  of  Dr.  Watt,  and  many,  even  of  our 
own  day.  Was  this  but  a  novel  practice  of  the 
fourth  century?  Reader,  I  will  not  insult  you 
by  an  answer.  Consider  well  the  language  of 
the  two  last  named  fathers,  and  frame  your  own 


151 

answer;  and  surely  you  must  Bay3  be  t&e  P.-iIm? 
of  David  right  or  wrong,  they  were  the  delight  of 
our  pious  fathers. 

We  shall  give  but  one  example  more,  viz.  Cas- 
sian,  a  writer  of  the  fifth  century,  whose  reputa- 
tion for  honesty  is  also  unquestionable.  In  vin- 
dicating the  religious  order  with  which  he  was 
connected,  he  observes,  "the  elders  have  not 
changed  the  ancient  custom  of  singing  Psalms. 
The  devotions  are  performed  in  the  same  order 
as  formerly.  The  hymns  which  it  had  been  the 
custom  to  sing  at  the  close  of  the  night  vigils, 
namely,  the  50th,  G2d,  89th,  14Sth,  and  follow- 
ing Psalms,  are  the  same  hymns  which  are  sung 
at  this  day."  Could  the  singing  the  Book  of 
Psalms,  had  it  been  a  novel  practice  at  this  time, 
have  been  called  an  ancient  custom?  To  make 
the  matter  more  clear,  he  says,  that  which  was 
an  ancient  practice,  is  the  practice  at  this  day,  by 
which  he  means  that  there  being  no  difference 
between  this  and  ancient  customs,  this  is  ortho- 
dox. He  defines  no  particular  time,  but  speaks 
of  the  time  as  ancient,  that  is,  long  ago.  Where- 
as had  he  spoken  of  a  time,  but  lately  past,  he 
would  have  been  more  likely  to  hive  said,  the 
former  custom,  or  the  late  cus'orn.  Moreover, 
as  the  term  ancient  was  often,  if  not  generally, 
applied  to  the  apostolic,  or  primitive  times  of  the 
church,  by  the  orthodox  divines,  we  may  receive 
it  here  in  this  sense.  Besides,  in  order  to  vindi- 
cate the  Egyptian  monks  from  the  charge  of  no- 
velty, he  tells  us,  that  they  sung  the  Psalms  of 
David,  and  not  hymns  of  human  composure. 
How  far  then  are  they  from  the  truth,  who  say, 


152 


that  Scripture  Psalms  were  one  of  the  innova- 
tions of  that  age.  Such  we  would  warn,  not.  to 
form  opinions  contrary  to  reason.  It  is  also 
very  whimsical  to  draw  an  argument  for  human 
compositions,  from  the  fact  that  tiie  ancient  fa- 
thers use  the  term  hymn.  Cassian,  with  others 
quoted,  has  used  the  term  hymn^  and  expressly 
Sold  us,  that  by  it  he  means  the  Psalms  of  Da- 
vid. And  from  the  authorities  quoted,  we  find 
that  other  psalms  were  designated  by  the  terms, 
human  compositions,  human  inditing,  or  some 
other  such  titles;  and  as  we  find  in  the  writings 
of  the  fathers,  that  Scripture  Psalms  are  fre- 
quently called  hymns,  we  must  conclude,  that 
where  this  term  is  used  without  any  explanation, 
that  Scripture  Psalms  are  alluded  to.  This  con- 
clusion is  fair,  and  if  attended  to,  would  save 
much  quibbling  about  the  term  hymn.  We  shall, 
perhaps,  more  fully  shew  the  real  meaning  of  this 
word  in  our  concluding  section. 

Many  such  objections,  as  those  mentioned, 
are  here  presented,  but  we  shall  notice  only  one, 
for  the  purpose  of  shewing  the  candor  of  some 
who  reason  on  subjects  pertaining  to  matters  of 
faith  and  Christ's  glory.  It  is  this,  "that  Scrip- 
ture Psalms  were  introduced  by  Arian  influence.'" 
This  argument  is  nothing  short  of  blasphemy,  and 
we  believe  the  greater  part  of  the  maintainers  of 
human  Psalmody,  would  shudder  to  use  it;  yet 
it  has  been  used.  To  say,  that  God  ever  gave 
to  his  church  a  collection  of  Psalms,  which  de- 
nied Christ  as  the  eternal  begotten  son  of  God, 
yet  equal  to  the  Father, — which  asserted  that 
there  was  a  time  when  he  existed  not,  and  these 


153 

Psalms  to  be  sung  to  his  praise,  is  at  once  deny- 
ing Him  in  his  very  essence.  Besides  the  argu- 
ment is  absurd.  The  Arians  knew  very  well, 
that  the  Psalms  were  once  and  again  quoted  in 
the  New  Testament  to  prove  the  divinity  of 
Christ,  and  they  would  not  be  very  desirous  of 
such  songs.  And  we  have  also  the  testimony  of 
Tertullian,  of  Jerome,  of  Cyril,  of  Augustine,  of 
Chrysostom  and  of  Cassian,  that  they  were  used 
by  the  orthodox  and  reviled  by  the  heterodox 
churches.  Those  who  have  presented  this  argu- 
ment are  perhaps  not  aware,  that  Arius,  the  foun- 
der of  the  Arians,  instituted  songs  to  his  own 
praise.  Such  would  not  well  accord  with  the 
songs  of  God's  chosen  people. 

We  have  now  taken  but  a  cursory  view  of  the 
ancient  practice  of  the  Church,  with  respect  to 
Psalmody,  but  we  have  noticed  the  principal  ob- 
jections against  Scripture  Psalms,  that  have  been 
drawn  from  the  writings  of  the  ancients.  All  the 
writers  quoted  are  of  the  best  authority,  such  as 
have  ever  been  esteemed  the  most  orthodox  of 
their  times. 

With  you,  reader,  we  leave  the  inevitable  con- 
clusions that  follow  the  examination  of  the  prac- 
tice of  the  primitive  churches.  Judge  candidly. 
It  is  not  for  yourself  alone  that  you  here  sit  as 
judge,  but  for  your  God  and  Saviour  Christ  our 
Lord.  If  you  find  that  he  has  appointed  songs 
for  his  church,  willingly  lay  aside  all  your  youth- 
ful attachments,  and  come  out  boldly  lor  the  truth 
as  it  is  in  Jesus.  Rather  would  I  be  a  door-keep- 
er in  the  house  of  my  God,  than  dwell  in  tents 
of  sin. 


MODERN  HISTORY  OF  PSALMODY. 


It  appears  from  the  records  of  the  early  periods 
of  the  church,  that  Christians  in  their  puhlic  as- 
semblies, praised  God  in  the  language  of  scrip- 
ture songs.  It  also  appears  that  the  term  hymn 
was  applied  to  David's  Psalms.  We  have  also 
seen,  that  though  Psalmody  was  universal  in  the 
eastern  churches  from  the  beginning,  yet  it  was 
not  general  in  those  of  the  west  before  the  fourth 
century.  In  that  age,  it  likewise  appears  to  have 
been  the  practice  of  certain  heretics,  to  reproach 
the  orthodox  for  singing  with  sobriety  the  divine 
songs  of  inspiration,  preferring  to  them  the  in- 
flammatory compositions  of  their  own  inventions. 
We  now  turn  to  the  history  of  Psalmody  in  later 
times.  As  this  may  be,  generally,  better  under- 
stood than  in  the  times  previous,  we  propose  to 
be  very  brief. 

In  the  middle  ages,  times  of  moral  darkness 
and  superstitious  degradation,  the  purest  section 
of  the  church  of  God  was  found  in  the  valleys  of 
Piedmont.  Among  the  Waldenses  were  found 
the  simplicity  of  the  apostolic  order,  and  the  pu- 
rity of  evangelical  worship.  They  sung,  "'mid 
Alpine  rocks,"  the  Psalms  of  Scripture.     And 


155 

before  the  Reformation  dawned  on  Euro 

j  thrm   in  metro.     "The  Albigcnsis  in 
1210  ire  psalm-singers."     The  morning 

formation  used  them.  Wicklifcj 
of  the  14th,  and  John  Huss,  of  the  15th,  contu- 
sing the  Psalms  in  metre.  Those  were  not 
friends,  either  to  papal  domination  or  Arian  here- 
But  what  was  the  course  pursued  at  the  Re- 
formation, that  time  when  God  in  so  peculiar  a 
manner  poured  his  blessing  upon  his  church,  by 
freeing  her  from  popish  slavery?  The  reformers 
celebrated  the  praise  of  their  Redeemer;  and 
they  did  so  in  the  use  of  Scripture  songs.  Lu- 
ther, as  early  as  the  year  15*25,  published  a  metre 
version  of  the  Psalms.  In  the  same  year,  at 
Augsburg,  was  published  a  poetic  translation  of 
the  whole  book,  by  another  hand.  In  the  year 
1543,  under  the  auspices  of  Calvin,  50  of  the 
Psalms,  translated  into  verse  by  Marmot,  a  refu- 
gee from  papal  persecution,  were  printed  at  Ge- 
neva. Marmot  died  shortly  after  this,  and  Bezel, 
the  devout,  learned  and  polished  companion  of 
Calvin,  versified  the  remainder.  The  whole 
book,  thus  versified,  was  in  a  few  years  publish- 
ed. Such  was  the  demand  then  for  the  Book  of 
Psalms,  that  the  press  was  unable  to  meet  the  de- 
mand. In  1553,  the  use  of  it  was  interdicted  by 
a  bull  from  Rome.  The  protestants  of  that  day 
did  not  perceive  that  it  dulled  their  worship;  nor 
did  the  perverters  of  the  church's  faith  hope  to 
derive  any  benefit  to  their  cause  from  its  use.  It 
was  devoutly  sung  by  the  reformers  and  bur- 
lesqued by  the  papists.  In  England  the  friends 
of  reform  were  the  friends  of  the  Bible  Psalms* 


156 

For  their  use,  soma  of  the  Psalms  were  versified 
by  Wyatt  and  others,  but  a  full  version  was  not 
obtained  till  the  accession  of  Elizabeth  to  the 
throne.  The  year  1562  presented  that  by  Stern* 
hold ,  Hopkins,  Cox,Noi%ton,  &c.  This  was  used 
in  the  Church  of  England,  till  superseded  by  the 
more  imperfect  version  of  Tate  and  Brady,  in 
the  year  1696,  having  been  then  in  general  use 
for  more  than  a  century.  In  1562,  a  commotion 
being  about  reformation  in  Psalmody,  the  Puri- 
tans urged  "that  the  Psalms  should  be  sung  dis- 
tinctly by  the  whole  congregation."  Amidst 
these  commotions,  some  of  the  reformers,  for  a 
little,  hesitated  whether  Psalmody  should  exist 
in  the  church,  but  none  who  admitted  the  pro- 
priety of  singing,  ever  doubted  the  evangelical 
character  of  the  Psalms,  or  hesitated  to  use  them 
in  divine  worship. 

In  the  Scottish  church,  the  reformers,  from  the 
first,  practiced  Psalmody.  It  is  said  they  sung 
the  Book  of  Psalms  in  prose;  in  which  way  if 
still  used,  would  prevent  much  difficulty  and 
contentions  about  versions.  Before  1546  there 
is  no  authentic  account  of  any  use  of  metred 
Psalms  in  that  church,  but  both  before  and  after 
that  period,  in  one  form  or  other,  the  Book  of 
Psalms  was  uniformly  employed  in  their  congre- 
gations. In  1649  the  General  Assembly  at  Edin- 
burgh, adopted  the  version  which  she  still  uses. 
The  ground- work  of  this  was  laid  by  Sir  Thomas 
Rouse,  who  is  represented  as  a  man  of  piety.  It 
was  recommended  to  the  attention  of  the  assem- 
bly of  divines  at  Westminster.  Under  their  in- 
spection, in  the  course  of  several  years,  it  was 


improved.  It  was  then  forwarded  to  the  north, 
and  was  by  the  supreme  judicatory  of  the  Scot- 
tish church,  delivered  to  committees  for  revision. 
Years  were  by  them  employed  in  comparing  it 
with  the  original  Hebrew,  and  in  attempting  to 
carry  as  much  as  possible  of  the  spirit  of  the  pri- 
mitive composition  into  the  translation,  (Acts  of 
Assembly,  pp.  353,  428,  479.)  And  the  man 
of  literature  and  taste,  who  will  examine  the  sub- 
ject, it  is  believed, will  admit,  that  they  succeed- 
ed well.  Like  the  version  of  the  Bible,  this  of 
the  Psalms  is  not  remarkable  for  elegance  of  dic- 
tion; but  it  is  remarkably  literal.  To  present 
the  Book  of  Psalms  in  its  native  simplicity,  beau- 
ties and  force,  was  the  aim  of  the  Westminster 
divines,  as  well  as  of  the  Assembly  at  Edinburgh. 
To  the  man  of  God,  to  the  child  of  grace,  and 
man  of  legitimate  taste,  these  characteristics  must 
be  a  recommendation.  Dr.  Ilidgcli/,  that  prince 
of  theologians,  in  Ins  system  of  divinity,  is  not 
only  decidedly  among  those,  who  think  the  Book 
of  Psalms  suitable  to  the  New  Testament  church, 
but  also  gives  his  opinion  in  favor  of  the  Scottish 
version,  and  the  preference  above  every  other. 
Boswell,  the  friend  of  Johnson,  also  gives  it  his 
approbation.  He  says,  after  examining  it  care- 
fully, "  it  is  in  vain  to  think  of  having  a  better. 
It  has  in  general  a  simplicity  and  unction  of  sa- 
cred poesy;  and  in  many  parts  its  transfusion  is 
admirable."  In  the  American  chu relies  this  ver- 
sion was  extensively  used ;  and  in  all  the  Presby- 
terian churches'  of  the  southern  and  middle  states, 
till  a  recent  period,  none  other  was  admitted. 
We  must  here  add  the  opinion  of  thejustlv 
14 


158 

celebrated  Rev.  William  Romainc.     u  Sternhold 
and  Hopkins,"  he  observes, "  had  a  scrupulous 

regard  for  the  very  words  of  Scripture — the  ver- 
sification is  not  always  smooth, — bat  what 
thousand  times  more  valuable,  it  is  die 

sentiment  of  the  Holy  Spirit     This  should 

lence  every  objection, — it  is  the  word  of  God. 
Tnis  version  comes  nearer  the  original  than 
I  have  seen,  except  the  Scotch,  which  I  have  made 
use  of  when  it  appeared  to  me  better  expre<=ed 
than  the  English.  Here  is  every  thing  great, 
and  noble,  and  divine,  though  not  in  L. 
way  or  style.  It  is  not — as  good  old  Mr.  Hall 
used  to  call  it,  Watts'  jingle."  (Romaine's 
works,  vol.  8,  p.  339.) 

Early  in  the  last  century,  Dr.  Waits',  in  Eng- 
land, published  his  Imitation  of  David?s  Psalms, 
accompanied  with  other  hymns.  These  he  in- 
troduced to  public  notice  by  prefaces,  containing 
a  bitter  libel  against  the  original  songs  of  Ziou. 
All  who  have  examined  history,  can  know  the 
state  of  the  church  at  this  time.  The  days  of 
puritanic  zeal  had  passed  away.  Infidelity  spread 
her  wings  and  visited  every  comer  of  the  land, 
and  even  the  sons  of  Zion  escaped  not  from  a 
maddening  philosophy,  which  threatened  after- 
wards to  desolate  the  heritage  of  God.  At  such 
a  time  came  Dr.  Watts  with  his  Imitation.  Con- 
sidering the  state  of  the  church  at  that  time  it  is 
not  strange  that  he  was  acceptable  to  many. 
But  the  character  of  those  who  opposed  him,  will 
plead  strong.  Let  us  again  quote  Romaine, 
(vol.  8th,  p.  321.)  "Human  compositions  are 
preferred  to  divine.'    Man's  poetry  is  exalted 


198 

abo\<  fry  of  the  Holy  Ghost.     The  word 

of  ui  mi  In?  got  a  preference  in  the  church  above 

die  word  of  God.     Ft  is  not  difficult  to  account 

<    practice     On r  people  had  lost 

of  the  meaning  of  the  Psalms.      They  did 

vr  relation  to  Jesus  Christ.    rrh;s  hap- 

p  '!i    1  when  vital  religion  began  to  decay  among 

as,  more  than  a  century  ago." 

pious  fathers  and  our  reformers  of  popery 
had  long  used  the  Holy  Psalms  of  Scripture,  but 
this  inted   with  a  religion   of  another 

cast.  Then  it  was  that  Dr.  Watts  dared  to  pro 
!  and  insult  his  humble  worshippers,  by 
declaring  that  the  use  of  Scripture  Psalms  "flat- 
tened devotion,  awakened  regret,  and  touched 
all  the  springs  of  uneasiness  in  the  worshipper's 
St."  Such  was  the  unhallowed  language  of 
I)r  Watts.  This  Imitation  of  the  Psalms,  and 
the  hymns  of  Dr.  Watts,  found  their  way  into  our 
countiy,  and  gradually  obtained  footing  in  the 
Congregational  churches  of  New  England.  As 
th-^se  advanced  the  Scripture  songs  retired,  and 
with  them  no  small  share  of  the  orthodoxy,  and 
piety,  and  holy  practice  that  had  distinguished  the 
puritans  of  our  country,  the  descendants  of  the 
pilgrims.  The  Synod  of  New  York  and  Phila- 
d  ilphia,  now  the  General  Assembly  of  the  Pres- 
byterian  Church,  had  continued  to  employ  the 
Scrpture  Psalms,  and  in  that  version  used  In  the 
Church  of  Scotland.  Their  connexion  with  the 
Congregitionalisls  of  New  England,  contributed 
to  re-sommend  to  their  attention  the  Imitation  of 
Dr.  Watts,  as  improved  by  Mr.  Barlow.  It  was 
at  length  adopted   by  the  supreme  judicatory  of 


100 

this  Church;  and  thus,  for  the  first  time,  a  judi- 
cial sanction  was  given  to  that  composure,  de- 
claring it  more  fit  for  Christian  worship  than  a 
correct  version  of  inspired  Psalms.  Since  that 
time  other  changes  have  been  made  by  the  same 
church.  They  have  become  weary  of  Watts,  and 
have  in  many  places  introduced  others,  to  the  re- 
jection of  Watts,  who  was  formerly  so  excellent, 
that  inspiration  itself  was  far  behind  him.  The 
more  modern  History  of  Psalmody  is  well  known 
to  all.  We  have  given  as  brief  and  yet  accurate 
an  account  as  we  possibly  could.  And  we  nope 
these  pages  shall  not  be  run  over  without  one  re- 
flecting thought.  Ye  have  seen  the  spirit  of  zeal 
that  burned  in  the  breast  of  the  reformers,  and 
yet  they  used  Scripture  Psalms,  Luther,  Calvin, 
Huss  and  others  thought  they  worshipped  God 
aright  when  they  praised  him  in  his  own  words. 
And  that  most  reverend  and  learned  body,  the 
Westminster  Assembly,  gave  their  sanction  to 
David's  Psalms.  What  have  you  against  them? 
Whose  opinion  do  you  oppose  to  them?  Blush 
not,  fair  reader,  when  1  say  Watts,  yes.  Dr.  Watts' 
opinion  against  that  of  the  Westminsrer  Assem- 
bly! You  have  now  a  brief  history  of  Psalmody 
before  you.  By  it  you  may  see  and  learn  the 
opinions  and  practices  of  those  fathers  whose 
names  we  reverence.  Where  are  all  the  hymns 
gone,  that  were  used  in  early  ages?  God  has 
given  them  to  the  moles  and  to  the  bats,  but  he 
has  preserved  the  songs  of  Zion. 


APPENDIX. 


CONCEIVING    THE    VERSION 

Which  is  used  in  the  Church  of  Scotland,  and  by 
Presbyterians  of  Britain  generally,  a  few  senten- 
ces may  suffice.  The  defence  of  the  version  en- 
ters not  into  the  determination  of  the  inquiry 
respecting  the  obligation  of  Christians  to  abide 
by  the  Scripture  Psalms.  Doctor  Burns,  late  of 
St.  Johns,  \.  B.,  whose  character  as  a  man  of 
talent  and  of  t:iste  is  unquestioned  by  all  who 
have  known  him,  and  is  proved  by  the  few  pub- 
lications of  which  he  is  the  author,  could  dis- 
cover no  such  barbarism  in  Rouse's  version  as 
was  sufficient  to  justify  its  expulsion,  and  the 
introduction  of  Songs  which  as  such,  cannot  by 
any  be  considered  scriptural.  His  words  are, 
"The  version  of  the  Ps  dms  now  adopted  as  the 
national  Psalter,  was  introduced  by  the  joint  au- 
thority of  English  and  Scottish  Parliaments,  and 
ratified  by  the  General  Assembly  of  the  Church 
on  the  23d  November,  1G49.  The  translation 
was  made  by  a  very  distinguished  Hebrew  scho- 
lar, Francis  Rouse,  Esq.  M.  P.  one  of  Crom- 
well's Counsellors  of  State,  and  preferred,  on  ac- 
count of  his  acquaintance  with  the  Greek  and 
Latin  languages,  to  the  Provostship  of  Eton 
14* 


162 

School.  His  translation  underwent  various  cor- 
rections by  a  committee  of  the  General  Assem- 
bly. In  many  instances,  the  versification  is  far 
from  being  smooth  or  agreeable  to  the  ear.  The 
fact  is,  a  literal  was  more  an  object  of  attention 
than"  an  elegant  translation,  and  we  have  the 
satisfaction  to  know,  that  we  utter  praise  in  the 
very  words  of  inspiration.  Our  version  is  capa^ 
ble  of  the  same  defence  with  that  of  Sternhold 
and  Hopkins,  formerly  used  in  the  churches  both 
of  England  and  Scotland,  as  compared  with  the 
one  now  authorised  in  the  sister  establishment. 
'  The  Book  of  Psalms,'  says  that  celebrated  ori- 
ental scholar,  the  late  Bishop  Horsley,  '  is  a 
compendious  system  of  Divinity  for  the  use  and 
edification  of  the  common  people  of  the  Chris- 
tian church.  In  deriving  the  edification  from  it 
which  it  is  calculated  to  convey,  they  may  re- 
ceive much  assistance  from  a  work  which  the 
ignorance  of  modern  refinement  would  take  out 
of  their  hands,  I  speak  of  the  old  singing  Psalms, 
the  metrical  version  of  Sternhold  and  Hopkins. 
This  is  not  what  I  believe  it  is  now  generally 
supposed  to  be,  nothing  better  than  an  awkward 
version  of  a  former  English  translation.  It  was 
an  original  translation  of  the  Hebrew  text,  ear- 
lier by  many  years  than  the  prose  translation  of 
the  Bible,  and  of  all  that  are  in  any  degree  para- 
phrastic, as  all  verse  in  some  degree  must  be,  it 
is  the  best  and  most  exact  we  have  to  put  into 
the  hands  of  the  common  people.  The  authors 
of  this  version  considered  the  verse  merely  as  a 
contrivance  to  assist  the  memory."' — Hear  what 
Boswell,  the   man   whom  Johnson    numbered 


169 

among  his  friends,  says  in  his  life  of  that  extra- 
ordinary man.  u  Some  allowance  must  no  doubt 
be  made  for  early  prepossessions.  But  at  a  ma- 
turer  period  of  life,  after  looking  at  various  me- 
trical versions  of  the  Psalms,  I  am  well  satisfied 
that  the  version  used  in  Scotland,  is,  upon  the 
whole,  the  best,  and  that  it  is  rain  to  think  of 
having  a  better.  It  has  in  general  a  simplicity, 
and  unction  of  sacred  poesy:  and  in  many  parts 
its  transfusion  is  admirable." 

We  will  now  conclude  this  work  by  annexing 
a  few  general  observations.  And,  in  tho  first 
place,  we  will  notice  one  difficulty  that  presents 
itself  in  singing  David's  Psalms,  viz.  ^  that  in 
singing  we  must  always  consider  the  words  as  our 
own.11  Nothing  conld  be  further  from  the  nature 
of  singing  than  this.  We  are  to  sing  of  past  mer- 
cies to  the  church,  as  well  as  present.  If  we  sung 
only  our  own  words  our  praises  would  indeed  be 
.selfish.  Besides  this  would  place  the  inevitable 
necessity,  that  every  one  have  a  song  composed  to 
sing  of  his  particular  mercies.  But  let  us  put 
the  matter  home,  and  ask  the  objector,  whether 
all  that  sing  Watts  could  use  these  words: 

By  long  experience  have  I  known 
Thy  sovereign  power  to  save: 

At  thy  command  I  venture  down 
Securely  to  the  grave. 

How,  according  to  this  way  of  reasoning,  could 
any  use  these  words?  Or  how  did  they  sing  in 
the  congregation  of  Israel  such  a  passage  as  this, 
"My  heart  is  fixed:  I  have  more  understanding 
than  all  my  teachers V  Could  all  say  so?  Or 
how,  after  their  return  from  Babylon,  when  they 


u;4 

had  no  king,  could  they  sing  the  word?  of  the 
132d  Psalm,  "The  king  traaleWi   In  the  La* 

This  reasoning  must,  upon  reflection,  appear  ab- 
surd to  every  one.  For  we  may  say, in  the  lan- 
guage of  311  eminent  divine,  "May  we  not  bless 
and  extol  th  it  God  in  praises,  who  hath  redeemed 
others  from  those  sins  under  which  we  groan? 
and  may  not  the  singing  of  this  contribute  to  the 
strengthening  of  our  faith  and  hope  of  the  like 
redemption?  and  may  not  we  in  singing  of  such 
experience  of  others,  be  raised  up  to  see  what 
an  high  and  rich  favor  it  Is  to  be  blessed  with 
such  redemption?  and  catmot  aH  this  be  done 
without  hypocrisy?"  It  must  be  plain  that  whilst 
we  sing  in  our  own  words,  we  nny  also  s:ng  in 
the  words  of  others.  Without  this,  the  singing 
of  the  Israelites  was  in  ninny  inse-nces  not  only 
nonsense,  but  palpable  falsehoods.  In  the  se- 
cond place,  it  would  be  confounding  singing  with 
prayer.  But  the  Scripture  plainly  distinguishes 
between  these  two  exercises,  1  Cor.  xiv.  15,  also, 
James  v.  13.  "Is  any  among  you  afflicted?  let. 
h;m  pray.  Is  any  merry?  let  him  sing  Psalms." 
In  prayer  we  consider  the  words  r:s  our  own,  but 
not  so  in  singing.  In  prayer  ths  thoughts  and 
affections  suggest  the  words;  but  in  singing  it  is 
just  the  reverse;  for  the  words  we  sing,  rightly 
understood,  suggest  matter  of  believing  medita- 
tion; and  thus  kindle  spiritual  and  devout  affec- 
tions. 

There  is  also  a  great  antipathy  expressed  to 
Rouse.  But  it  would  be  well  to  remember,  that 
almost  every  argument  brought  against  House, 
at  least  nearly  all  I  have  ever  heard,  might  with 


the  sime  propria  1 3  be  brought  against  ihe  I>i}*lo 
itself.     Rouse's  version  lias  been  acknewle* 
to  be  : "  Bible  pr  ir  is 

rfij  and  in  what  be  B&hle  ? 

Is  it  siul  Rous 3  w  s  not  N     ;!i<-rwere 

the  translators  of  (he  Bible.  They  m^aly  ti 
Uted  poetry  from  one  I  nguage  urte  another. 
What  more  did  Rouse!  They  translated  po  kry 
into  prose,  but  he  translated  poetry  into  poetry, 
so  if  there  be  any  difference,  it  is  in  Rouse's 
vor.  Has  he  added  some  few  words,  not  in  the 
original?  So  have  the  translators  of  the  Bible, 
not  only  in  the  Psalms,  hut  in  every  book.  How- 
ever, neither  have  added  more  than  they  could 
possibly  help,  whilst  Waits  has  added  as  many  as 
possible.  There  is  a  great  difference  between  a 
translator  trying  te  translate  literally,  and  i 
who  does  nothing  but  paraphrase,  and  would  not 
translate,  even  if  capable.  The  former  is  Jv 
the  latter  is  Watts.  At  least  it  is  a  sorry  argu- 
ment against  Scripture  Psalmody  to  object  to 
Rouse.  All  who  use  Rouse,  are  ready  any  mo- 
ment to  £ive  bun  up.  if  a  better  can  be  given 
them.  We  would  conclude  these  renr  rks,  in  the 
language  of  a  modern  writer.  "The  name  of 
Rouse  has  come  to  bear  about  the  s°me  relation 
to  Psalmody,  wlrch  that  of  Calvin  bears  to  the 
doctrines  of  grace.  The  name  of  the  latter  is 
odious  to  all  those  who  would  improve  on  the 
theology  of  the  Bible,  and  the  name  of  the  former 
is  odious  to  all  who  would  improve  on  its  Psal- 
mody. Poor  Ror.se  was  so  unfortunate  as  to  be 
the  instrument  in  the  hand  of  Providence,  to  fur- 
nish a  version  of  the  Psalms,  which  the  General 


166 

Assembly  of  the  Church  of  Scotland  judicially 
preferred  to  every  other,  "as  more  smooth  and 
agreeable  to  the  original  text,"  and  judicially  ap- 
pointed to  be  sung  in  their  churches;  aversion 
which  is  now  sung  by  that  church,  in  Great  Bri- 
tain and  Ireland,  by  the  churches  in  her  connex- 
ion in  North  America,  by  the  Seceders  in  Scot- 
land and  Ireland — there  a  numerous  body — and 
by  various  denominations  in  the  United  States, 
which,  though  comparatively  small,  are  rapidly 
gaining  in  numbers,  and  will  compare  favorably 
with  other  denominations  in  point  of  orthodoxy 
and  piety — a  version  which  like  the  translation  of 
our  Bible,  now  in  use  in  our  tongue  lias  remained 
the  same  for  ages,  while  other  versions  (if  they 
deserve  the  name)  have  been  undergoing  constant 
changes,  and  never  giving  satisfaction.  Because 
of  his  connexion  with  this  version,  his  name  is 
covered  with  reproach  by  thousands  who  would 
do  well,  if  they  should  ever  render  a  tithe  of  the 
service  which  he  has  done  to  the  church  of  Christ ; 
but  his  name  will  be  respected  by  the  lovers  of  a 
Scriptural  Psalmody,  and  the  word  of  God." 

Reader,  when  you  have  psrused  this  little  vo- 
lume, consider  carefully  and  prayerfully,  if  Scrip- 
ture Psalms  be  not  suitable  to  the  present  time, 
and  whether  God  will  accept  of  any  others. 
When  you  sing  them  you  know  you  are  singing 
the  word  of  God,  which  is  always  true,  but  when 
you  sing  human  compositions,  you  have  need  to 
compare  it  with  Scripture  to  learn  whether  it  be 
true;  and  then  you  have  but  your  own  wisdom 
to  decide. 

Every  church  must  have  a  collection  of  Psalms, 


lf,7 

why  then  not  take  the  one  God  has  given  them? 
With  you  and  your  God  I  leave  the  result — cast 
off  all  prejudices,  and  in  the  presence  of  God  dc- 

cid  .  And  may  the  spirit  of  truth  guide  thee 
into  all  truth. 


>#^*y 


«v 


I 


I 


